/l.lS.Z'i 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.     N.    J. 


Presented  by 


TbeWicTlovv  o-f  Qeoro'elluA^iTin,  '^'^^ 


Section...*:.]-...^  I  ^ 

V.   10 
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ECCLESIASTES; 

OR, 

KOHELETH. 


BY 


DR.  OTTO'^ZOOKLER, 

PROP.  OP  TUEOLDGT,  GREIFSWALD- 


AMERICAN  EDITION. 


EDITED,   WITH  ANNOTATIONS,  DISSERTATIONS  ON  LEADING  IDEAS, 

TOGETHER  WITH 

A  NEW  METRICAL  VERSION  and  AN  INTRODUCTION  THERETO. 


PROF.  TA  YLER  LEWIS,  LL.D. 

OP  SCHENECTADY,   N.  7. 


TRANSLATED  BY 

WILLIAM  WELLS,  A.M. 

Fsorsasos  or  the  gerhah  language  and  litebatore,  unio.v  college,  it.  t 


NEW  YORK: 

CHARLES    SCRIBNER'S    SONS, 

1898 


Enterep,  according  to  Act  of  Congress,  in  the  year  1870,  by 

CHARLES    SCRIBNER,  A  CO., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern  District 

of  New  York. 


ECCLESIASTES. 

SOLOMON,   THE  PREACHER 


INTRODUCTION. 


2  1.    NAME    AND   CHAKACTER    OP   THE    BOOK. 

According  to  the  title ;  "  The  words  of  Koheleth,  Son  of  David,  King  of  Jerusalem,"  this  book 

contains  the  discourses  or  reflections  of  a  king  whom  the  author  presents  as  Solomon,  but  whom 

t 
he  designates  with  the  peculiarly  symbolical  appellative  n'^^Hp'     This  expression,  which  ie  not 

used  outside  of  this  book,  is  used  again  in  it  several  times,  and  twice  with  the  article  (vii.  27  ; 

xii.  8;  comp.  i.  2,  12;  xii.  9,  10).     It  is  clearly  allied  with  7np  assembly,  congregation  of  the 

people,  and,  as  there  is  no  such  verb  in  Kal,  is  to  be  connected  with  Hiphil,   ^TlDn  (Numb. 

viii.  9 ;  x.  7  ;  xx.  8  ;  Job  xi,  10),  and  is  accordingly  to  be  considered  as  the  feminine  participial 
form  with  the  signification  of  one  holding  an  assembly,  preaching.  This  signification  which  the 
oldest  translators  and  expositors  express  (Sept.:  eimXriamaTi/c  ■  HlERONYMns  :  concionator;  hence 
Luther:  "Preacher")  appears  to  stand  in  direct  relation  to  the  Chokmah  of  the  Old  Covenant, 
the  personified  Wisdom,  preaching  in  the  streets  and  on  the  market  places,  gathering  around  it 
all  who  were  eager  to  learn  (Prov.  i.  20  sqq.;  viii.  1  sqq.;  ix.  1  sqq.).  From  an  original  designa- 
tion of  this  wisdom,  the  name  Koheleth  seems  to  have  become  the  surname  of  Solomon,  the 
teacher  of  wisdom  aaf  einxm',  or,  as  it  were,  wisdom  incarnate, — a  surname  that  with  special 
propriety  could  be  conferred  on  the  great  King,  when  he  was  represented  as  teaching  and  preach- 
ing, as  in  the  apocryphal  book  of  wisdom  (chap.  vii.  1  sq.;  ix.  7,  8,  etc.),  or  as  in  ours.  If  one 
does  not  wish  thus  to  explain  the  feminine  form,  Koheleth,  as  a  designation  of  a  male  individual 
(with  EwALD,  KosTER,  Hengstenberg,  Hitzig,  and  others),  there  is  nothing  left  but  to  accept 
an  absiractum  pro  concreto,  or,  what  is  the  same  thing,  to  derive  the  feminine  ending  from  the 
character  of  the  name  as  an  official  name;  for  which  analogies  may  be  quoted  in  the  Syriac  and 

Arabic,  as  in  the  later  Hebrew  (e.  <j,  m37!D=T|7P.  iinS  administrator,  j^J3  fellow -citi- 
zen, etc.;  comp.  J.  D.  Mich.^elis,  Supplement  to  Heb.  Lex.,  p.  2168;  Gesenius,  Lehrgebdude, 
p.  468.  and  Knobel  Commeniary,  10.) — In  any  case,  Solomon,  who  was  pre-eminently  and  em- 
phatically the  wise  man  among  the  kings  of  Israel,  must  be  understood  under  the  peculiar  name 
of  Koheleth  ;  as  is  shown  not  only  by  the  title,  but  also  by  the  studied  description  of  the  learn- 
ing of  Koheleth,  comprehending  every  thing  under  heaven  (i.  13;  viii.  9),  and  by  his  zealous 
searching  after  wisdom  and  truth  (i.  13  ;  xii.  9),  his  transcendent  fame  as  a  sage  (i.  16  ;  ii.  15), 
and  finally  his  activity  as  a  teacher  of  wisdom  and  author  of  proverbs  (xii.  9).  For  these  are  all 
characteristics  which  the  book  of  Kings  attribute  honorably  to  Solomon,  and  of  all  the  posterity 
of  David,  to  him  only  (1  Kings  ii.  9  ;  iii.  12  ;  v.  9-13  ;  x.  1  ;  see  the  Introduction  to  the  Litera- 
ture of  Solomon  in  gener.al  (in  the  beginning  of  this  volume). 
The  whole  literary  char.icter  of  the  book  proves  also  that  it  belongs  to  the  circle  of  the  Sdo- 

1 


2  INTRODUCTION  TO  ECCLESIASTES. 

monio  writings  on  wisdom,  if  not  in  the  narrower  then  in  the  broader  sense,  and  raises  it  to  % 
certainty,  that  under  the  Koheleth,  therein  appearing  as  speaker,  none  other  can  be  meant  than 
Solomon.  For  the  book  belongs  clearly  to  the  class  of  didactic  teachings,  and  is  distinguished 
from  the  Proverbs  as  the  characteristic  and  principal  representative  of  this  poetic  style  in  the 
Old  Testament,  mainly  by  the  fact  that  it  does  not  range  numerous  individual  proverbs  loosely 
and  without  consecutive  plan,  but  rather  develops  one  narrow  and  close  circle  of  thoughts  and 
truths  in  poetical  and  rhetorical  form.  The  idea  of  the  vanity  of  all  human  things  clearly  forms 
the  centre  of  this  circle  of  thought,  the  common  theme  of  the  four  discourses,  into  which  the 
whole  falls  according  to  the  division  mainly  corresponding  to  the  intention  and  plan  of  the  au- 
thor. To  the  dialectically  progressive  development  and  illumination  in  various  directions  which 
these  diacofurses  cast  upon  the  theme  in  question,  there  corresponds  an  appropriate  change  from 
special  moral  maxims  to  longer  or  shorter  descriptions  of  conditions,  citations  of  doctrines  or  ex- 
amples, observations  regarding  personal  experience,  and  reflections  on  prominent  and  subordi- 
nate truths.  There  is  also,  in  a  formal  view,  a  strophic  division  of  the  discourse,  marked  by 
formulas  and  terras  repeated  either  literally  or  in  sense,  and  a  fitting  diversity  of  style  corre- 
sponding to  the  various  objects,  expressed  in  rhythmical  prose,  or  lofty  rhetorical  and  poetical 
diction.  As  the  shortest  expression  for  the  designation  of  these  peculiarities,  the  term  "Philo- 
sophical and  Didactic  Poem  "  might  be  used;  but  in  this,  however,  the  idea  of  the  philosophical 
must  embrace  the  characteristic  peculiarities  of  the  spiritual  life  and  aspirations  of  the  Hebrews, 
or  rather  of  the  Shemitic  people  in  general  (corap.    Inlrod.  to  Proverbs,  §  2,  p.  5  sqq.). 

Observaiion  1. — The   tracing   of  the  name  ri/Hp    'o     /Hp.   7'npn  ii  the  sense  of 

congregare,  conscionari,  has  the  best  authority,  and  is  supported  by  the  oldest  as  well  as  by 
the  most  numerous  and  critical  among  the  modern  expositors  of  this  book.  Hieronymus  says. 
Comment,  in  Eccles.  i.  1;  "  Coeleth,  i.  e.,  Ecclesiastes.  'EKKAJiaiaar^c:  aiUem  Grceco  sermone  ajj- 
pellalur,  qui  coetum,  i.  e.,  ecclesiam  congregat,  qxiem  nos  nuncupare  possumus  concionatorem, 
eo  quod  loqualur  ad  populum,  et  sermo  ejus  nan  specialiter  ad  unum,  sed  ad  universes  generaliter 
dirigatur."    Later  expositors  and  lexicographers  have  fixed  the  fundamental  meaning  of  the  root 

Snn  properly  as  that  of  "  calling,"  and  hence  compare  ^^p  Arabic  qriala,  and  Greek  Ka%{a.,  with 
Latin,  calare,  clamare.  nSflp  "  ^^'^  caller,  the  preacher,"  is  clearly  nearest  allied  to  the  sy- 
nonymous X"l1pn  Isaiah  xl.  3.     On  account  of  this  fundamental  signification  of  "  calling,"  we 

condemn  these  expositions  of  the  name  which  proceed  from  the  supposed  root  idea  of  gathering 
or  collecting.  To  these  belong  1)  the  opinion  of  Grotids,  Herder,  Jahn.  etc.:  that  the  word 
means  collector  sententiarum,  a  collector  of  sentences —a  view  that  some  ancient  translators  have 
already  expressed,  e.  g.,  Aquila  (amadpoiaTT/^) ;  StMMACHUS  (Trapoi/uaar^^) ;  2)  Van  der  Palm's 
modification  of  this  view  from  a  partial  consideration  of  1   Kings  viii.  1 ;   in  which  Solomon  is 

spoken  of  as  the  assembler  of  his  people  and  his  elders  POTlp  '•  «•.  congregator,  coactor ;  3) 
the  view  of  Nachiigal  and  Doderlein,  that  ply;^T)=congregalio,  consessus,  "learned  assem- 
bly, academy,"  according  to  which  the  book  would  be  marked  as  a  collection  of  philosophical  dis- 
putations in  the  style  of  the  Seances  of  Hariri,  or  the  Collectiones  Patrum  of  Cassun  (an  ac- 
ceptation clearly  at  variance  with  such  passages  as  i.  12;  xii.  9,  10,  etc.):  4)  the  strange  asser- 
tion of  Kaiser  :  that  rv}7X[i  is  the  same  as  coUectivum,  and  means  the  whole  of  the  Davidic 

Kings,  from  Solomon  to  Zedekiah,  whose  history  the  book  delineates  in  chronological  order  (Kai- 
ser, Koheleth,  the  CoUectivum  of  the  Davidic  Kings,  Erlangen,  1823,  comp.  §  6). — That  no  one 
(if  these  explanations  deserves  attention,  in  view  of  the  illustrations  already  given,  is  quite  as 
c.n-tain  as  that  it  must  also  remain  doubtful  which  of  the  two  efforts  to  explain  the  feminal  form 
of  the  name,  which  our  paragraph  has  named  as  the  principal,  or,  rather,  only  possible  ones,  de- 
serves the  preference.  For  the  view  of  the  expression  taken  by  Ewald  and  Koster,  that  it  is 
synonymous  with  wisdom,  and  in  so  far  a  fitting  designation  of  Solomon,  the  embodied  wisdom, 
various  significant  parallels  besides  those  above  quoted  press  themselves  on  our  attention ;  e.g., 


?  1.  NAME  AND  CHARACTER  OF  THE  BOOK. 


m  an  extra-biblical  field  the  surname  given  to  the  sophist  Protagoras,  2o(S('a,  and,  what  is  more 
important,  the  self-designation  of  Christ,  the  New  Testament  Solomon,  as  the  So^im  or  Zopia  rob 
tknh  (Matth.  li.  19;  Luke  xi.  49),  with  which,  according  to  Bengel's  example,  may  be  directly 
combined  the  declaration  concerning  the  desire  of  gathering  the  children  of  Jerusalem  under  his 
wings  (Matth.  xxiii.  37;  Luke  xiii.  34).*  The  view  first  advanced  by  Michaelis,  and  then 
adopted  by  Gesenius,  Knobel,  Elster,  Vaihingee,  Hahn,  Keil,  and  others,  now  again  ap- 
pears, namely,  that  the  feminine  ending  is  explained  by  the  character  of  the  name  as  an  official 

name,  besides  the  already  quoted  names,  ("1113.  mO/O'  nJD.  ^°d ^^'11  ^^^re  are  we  aided  by 
the  analogies  of  expression  such  as  ^"130  "  *^^  writer,"  Ezra  ii.  55 ;  Neh.  vii.  57  ;  and  ri"lD3 

"  the  catcher,  hunter "  (contained  in  the  proper  name  D**31f  H  n"12)3   *•  *■>  gazelle-hunter, 

Ezra  ii.  57;  Neh.  vii.  59)  ;   for  these  names  are  closely  allied  with  Jl/np't     And,  moreover, 

since  the  Koheleth  of  our  book  appears  every  where  as  a  real  person,  and  no  where  clearly  as  a 
personified  idea,  and  since  expressions  such  as  those  contained  in  i.  16  f.;  ii.  12,  etc.;  according  to 
which  the  speaker  attributes  to  himself  an  effort,  a  seeking,  an  obtaining,  would  not  be  especially 
appropriate  in  the  mouth  of  personified  wisdom,  the  weightiest  arguments  seem  to  declare  in  fa- 
vor of  the  second  mode  of  explanation,  but  without  the  absolute  exclusion  of  the  other. — But  in 
any  case  we  must  adopt  for  the  explanation  of  the  feminine  form  one  or  the  other  of  the  above 
quoted  hypotheses,  and  not  the  opinion  of  Meecertts,  that  by  the  feminine  ending  there  is  an 
intimation  of  the  senile  weakness  of  the  preacher,  and  consequently  of  the  advanced  age  at 
which  Solomon  wrote  the  book ;  nor  the  view  of  Zikkel  (see  §  6),  that  the  feminine  ending  is 
chosen  because  of  the  delicate  and  graceful  style  of  the  book,  nor  the  still  more  fanciful  assertion 
of  AuGUSTl  (Introd.  to  the  0.  T.,  1 172),  that  Koheleth  is  the  spirit  of  Solomon  returned  to  the 
realm  of  the  living,  and  now  represented  as  the  preacher  of  wisdom,  and  that  its  feminine  desig- 
nation is  to  be  understood  in  the  neutral  sense,  because  those  deceased  and  living  after  death 
were  considered  destitute  of  gender,  in  harmony  with  Matth.  xxii.  30.  It  has  been  justly  made 
to  appear  in  opposition  to  this  latter  view,  by  Knobel,  Elstee  and  others,  that  the  book  itself 
no  where  hints  at  the  character  of  the  speaker,  as  of  a  spirit  from  Scheol,  and  that  apparitions 
in  the  Old  Testament,  as  1  Sam.  xxviii.  11  ff.  proves,  clearly  appear  as  something  rare  and  abnor- 
mal, and  that  on  account  of  the  well  known  prohibition  of  conjuration  of  the  dead  (Lev.  xix. 
31 ;  XX.  6 ;  Deut.  xviii.  11 ;  Isa.  viii.  19)  even  the  poetic  fiction  of  an  apparition  of  Solomon 
could  hardly  occur,  especially  in  religious  writings  laying  claim  to  canonicity. 

OBSERVATION    2. 

The  character  of  this  book  has  suffered  manifold  misapprehensions,  as  well  in  a  theological 
point  of  view  (for  which  see  below  §  5)  as  in  the  rhetorical  and  esthetical.  It  has  been  accused 
of  numerous  contradictions  with  itself,  of  absence  of  plan  and  connection,  on  account  of  a  faulty 
perception  of  its  inner  economy,  and  the  development  of  its  thoughts.  It  has  been  declared  in- 
consistent that  passages  like  i.  11 ;  ii.  15, 16  ;  iii.  19,  20;  ix.  25,  etc.,  assert  the  complete  equality 
of  the  final  fate  of  the  godly  and  the  ungodly  ;  whilst  others,  as  iii.  17  ;  viii.  12,  13;  xi.  9 ;  xii- 
13,  14,  promise  a  corresponding  divine  reward  for  each  individual  moral  act,  and  therefore  ex- 
pressly exhort  to  uprightness  and  the  fear  of  God.  It  has  also  been  found  contradictory,  that 
the  author  sometimes  praises  wisdom  as  bringing  profit  and  blessings  (ii.  3, 12-14;  vii.  10-12 
viii.  1-6;  X.  2;  x.  13-16),  and  sometimes  declares  that  it  is  injurious,  making  men  ill-humored, 
and  not  leading  to  the  goal  of  its  endeavors ;  sometimes  indeed  causing  more  unhappiness  than 

*  Corop.  Bengel'i^  remarks  on  Luke  x.  49  in  the  Ormmfm.  N.  T..  p.  164:  ^  tropia  Tot)  Beov,  Sapientia  Dei,  Suave  nrnnm, 
Koheleth.  congregatrix,  chap.  xiii.  34  (noaaKti  rideA-rf<Ta  €Tri.{rvvd$ai  k.  t.  A.).  Comp.  alao  Starke  (Pref.  to  Ecclesiastea.  §  2). 
who  also  considers  Koheleth  nynonymouB  with  wisdom,  following  the  examnle  of  GEtSR,  Seb.  Schmidt,  RAMB\cn,  et  al.: 
alao  DlNDORF,  Quomodo  namen  Koheleth,  Solamoni  tritmatur.  Lips.;  1791,  and  GuRUTT :  "  Stvdien  und  Kritiken  "  in  explana- 
tion of  the  Book  of  Koheleth,  1865,  II.,  325  ff. 

f  [The  ftrODgeat  confirmation  of  all  this  fa  found  in  the  use  of  the  Greek  feminine  nonn  ipxv,  ^or  ruler,  magiatrftte,  as 
though  it  were  equivalent  to  ap^iuv,  juat  aa  we  uae  the  word  authority,  or  the  authorities,  for  magiatrates.  See  especially 
Paul's  re  narka'>Ie  use  of  thia  feminine  noun  for  authorities,  powers,  ^^principalities,  in  the  heaYens,"  Rom.  TiiL  86;  Epfa. 
i.  21 ;  iii.  10 ;  vi.  12 ;  Col.  i.  16 ;  ii.  15 ;  Titua  iii.  1.— T.  L.] 


INTRODUCTION  TO  ECCLESIA8TES. 


does  folly,  (i.  18;  viii.  14;  ix,  11,  18;  x.  1).  It  is  not  less  contradictory  that  at  one  time  he 
praises  his  own  wisdom,  and  at  another  maintains  that  he  has  not  acquired  wisdom  (Sec.  16;  ii. 
3,  9,  15,  with  vii.  23,  24) ;  that  now  he  praises  women,  and  recommends  association  with  them, 
and  now  warns  us  against  their  seductive  and  immoral  nature.  (Comp,  ii.  8;  ix.  9,  with  vii.  7, 
26-29);  at  one  time  recommends  repose,  at  another  activity  (see  iv.  6,  with  ix.  10) ;  again  he 
praises  obedience  to  authority  as  being  not  without  profit,  and  then  he  complains  of  the  unjust 
oppression  of  subjects  by  their  superiors  (comp.  viii.  5,  with  iii.  16;  v.  7;  x.  4  S.),  and  finally  he 
declares  the  dead  and  the  unborn  as  happier  than  the  living,  and  soon  again  calls  life  sweet,  and 
greatly  prefers  it  to  death,  (comp.  iv.  2,  3,  with  ix.  4-G;  xi.  7). — But  aside  from  the  fact  that 
many  of  these  so-called  contradictions  are  but  apparent,  and  become  perfectly  harmonious  in 
view  of  the  diverse  tendency  and  surroundings  of  the  individual  assertions,  or  indeed  through 
the  double  signification  of  one  and  the  same  word,  as  is  here  and  there  the  case,  comp.  [e.g.Q]^^  vii. 
8,  with  the  same  word  in  vii.  9;  If^ia  ix.  11,  with  ?n  in  x,  12,  etc.,)  a  certain  vacillation  and 

unsteady  effort  in  the  presentation  of  the  author  is  a  necessary  condition  of  his  peculiar  theme — 
the  doctrine  of  the  vanity  of  all  earthly  things.  The  most  contradictory  experiences  which  he 
may  have  made  in  life,  he  seeks  to  reproduce  in  a  corresponding  and  often  abrupt  change  of  his 
feelings,  a  vivid  transition  of  his  thoughts  and  expressions, — a  peculiarity  which  Umbreit  has 
not  inappropriately  characterized  by  his  designation  of  the  entire  contents  of  xhe  book  as  a 
"  soul  struggle,  an  inner  strife  between  the  judgment  and  the  feelings  of  a  wise  old  King ;" 
(comp.  I  6). 

In  this  respect,  also,  Vaihinger  strikingly  observes,  ["  Ecclesiastes  and  the  Song  of  Solomon," 
p.  8,  f ) :  "  It  must  be  acknowledged  that  the  preacher  is  not  free  from  a  timid  uncertainty,  from 
a  doubting  vacillation  and  striving  in  his  mode  of  reflecting;  that  he  strikingly  depicts  the  want 
of  a  perfect  clearness  regarding  human  life  and  divine  providence,  in  the  varied  experiences  of 
man.  The  reason  of  this  may  be  easily  discovered  by  a  consideration  of  the  general  and  special 
stand-point  on  which  he  rests.  He  was  once  as  Job,  a  thinking  mind,  Ihat  did  not  accept  the 
traditional  faith  untried,  that  did  not  stop  at  the  poetry  of  life,  but  penetrated  into  its  prose.  In 
this  direction  he  encouDtered  a  siruggle  when  he  comparfd  the  daily  experiences  cf  life,  in 
which  men  are  often  left  to  their  own  impulses,  with  the  promises  of  the  divine  word,  in 
which  a  sure  punishment  is  announced  to  the  sinner.  He  could  not  but  perceive  how  evil  often 
has  a  wonderful  and  incomprehensible  success,  whilst  the  good  is  not  rewarded.  At  the  same 
time  he  himself  may  have  variously  experienced  the  bufTetings  of  life,  and  have  passed  through 
highly  repulsive  trials  that  unsettled  his  mental  repose,  and  shook  his  faith  in  the  eternal  wis- 
dom, goodness,  and  providence  of  God,  and  disposed  him  to  be  discontented  with  life  and  tradi- 
tional prejudices.  In  this  frame  of  mind,  and  with  such  experiences,  his  faith  contended  with 
the  thought  and  the  reality  with  the  poetry  of  life,  until,  like  Job,  he  had  conquered  a  new 
stand-point.  And  from  just  this  view  is  this  book  so  instructive,  lifting  us  out  of  a  partial, 
arbitrary,  and  thoughtless  faith,  showing  us  the  struggles  of  the  thinking  mind,  and  yet  ever 
leading  us  back  to  the  true  faith.  And  this  is  the  real  profit  of  the  genuine  life  of  faith.  If  it 
is  to  be  freed  from  the  dross  of  thoughtlessness  and  self-suflttciency,  from  an  idle  clinging  to  tra- 
dition, it  must  be  seemingly  lost  in  the  struggle  of  life  to  be  found  again  in  loftier  purity.  Di- 
vine truths  must  all  be  questioned,  in  order  that  we  may  find  them  again  by  inward  struggles, 
and  new  experiences  of  God  in  a  sanctified  form;  (Ps.  Ixii.  12,  13) ;  and  in  this  relation  also 
avails  the  expression  :  "  He  who  loses  his  life,  shall  find  it  again."  The  author  presents  to  us 
also  in  this  respect,  the  true  life  of  faith  in  his  conflicts.* 

Besides  the  intention  of  presenting  to  the  reader  an  intuitive  vision  of  his  inward  strifes  and 
contests,  many  reasons  of  a  more  formal  and  external  nature  may  have  exerted  an  influence  on 

•[These  admirable  remarks  of  VAimyoER  snKge<it  a  thonRht  of  great  value  to  one  who  would  read  the  Scriptures  with 
spiritual  profit.  In  such  books  as  Job  and  Ecclesiastes,  the  le^roii  is  in  the  picture,  the  dramatic  reprismtaliim,  as  we  may 
call  it.  It  is  to  be  found  in  the  tntal  impression,  and  not  in  any  separate  texts  or  precepts.  The  struggle,  the  doubt,  the 
erroneous  sentiment,  often,  are  necessary  to  this  total  effect.  Its  very  contradicion',  wh-n  rightly  viewed,  furnish  the 
strongest  arguments  for  the  truth  ultimately  brought  out.  This  does  not  .iffecl  the  idea  of  its  plenary  inspiration.  It  it 
all  given  to  ns  by  the  ultimate  divine  Author,  .ill  intended  for  one  great  purpose,  and  thus  all  of  it,  even  its  peculiaj 
dictivn  *'  profitcth  for  our  instruction  in  righteousness." — T.  L.J 


2  2.  CONTENTS  AND  PLAN. 


the  vacillating  and  contradictory  recital  of  the  author;  e.  g.,  the  intentional  interweaving  of  many 
digressions  (see  e.  g.  xii.  2-6),  and  especially  the  direct  introduction  of  the  expressions  of  con- 
trary thinkers  for  the  purpose  of  immediate  refutation.  Thus  appears  in  Chap.  iv.  5,  an  appa- 
rently antagonistic  assertion,  which  in  the  sixth  verse  is  disapproved  and  rejected ;  the  same 
relation  is  held  by  x.  16-19,  and  x.  20.  In  any  case  it  is  perfectly  proper  and  just  to  consider 
whatHiTZiG  says,  (Preliminary  Observations,  No.  5,  p.  125) :  "It  wouldseem  that  much  that 
the  author  says  possesses  but  a  momentary  influence  as  a  link  in  the  chain  of  deductions."  It  per- 
forms its  duty  and  is  neutralized  ;  the  latter  assertion  abolishes  the  former ;  and  at  the  close  Ko- 
HELETH  teaches  only  that  which  finally  remains  uncontradicted,  Comp.  below  exegetical  expla- 
nations to  chap.  ii.  1  ff..  No.  1. 

OBSERVATION    3. 

It  cannot  much  surprise  us  now,  after  the  above  demonstrations,  that  the  plan  and  thread  of 
thought  in  the  book  have  been  very  variously  comprehended,  and  that  the  schemes  adopted  for 
the  subdivision  of  its  contents  have  deviated  strongly  from  one  another;  and  indeed  to  speak  with 
ViLMAE  (AfiT.  KoHELETH,  Pasloral  Theological  Journal,  vol.  v.  p.  253),  "  the  economy  of  the 
book  bears  almost  exactly  as  many  forms  as  it  has  found  expositors."  Of  these  views  and  trea- 
tises the  principal  ones  will  be  summarily  recounted  in  Observation  1  of  the  following  paragraph : 
The  poetical  form  of  the  book  will  also  receive  more  critical  attention  in  the  following  para- 
graphs, on  account  of  the  close  connection  of  its  strophical  design  with  its  subdivision  and  the 
logical  progress  of  its  thoughts. 

2  2.    CONTENTS    AND   PLAN. 

"All  is  vanity,"  a  sentence  that  appears  no  less  than  twenty-five  times,  forms  the  fundamen- 
tal thought  of  the  book  ;  an  assertion  of  the  vanity  of  all  human  relations,  destinies,  and  efforts, 
based  upon  experience.  As  there  is  in  the  objective  phenomena  of  this  world,  i.  e.,  in  nature  and 
history) no  true  progress,  but  ever  a  constant  return  of  old  things  that  long  have  been,  a  perpe- 
tual monotony,  a  continual  circle  of  things  (i.  4-7,  9, 10 ;  iii.  15);  thus  man,  with  all  his  efforts, 
attains  to  nothing  new,  but  rather  shows  himself,  in  everything  that  he  wishes  to  investigate, 
fathom  and  acquire,  most  mauifoldly  limited  and  controlled  by  the  all-pervading  and  all-power- 
ful hand  of  God;  (iii.  1-8,  11, 13;  viii.  6,  17  ;  ix.  1,  5,  11,  12,  etc.).  On  the  way  of  his  own  efforts 
and  strivings,  man  is  able  to  arrive  at  no  true  and  lasting  happiness ;  for  neither  sensual  pleasures 
(ii.  2,  11 ;  vii.  6,  etc.)  nor  earthly  possessions  and  treasures  (ii.  4-11  ;  vi.  1-7,  etc.),  nor  wisdom 
(i.  13-18 ;  ii.  14-18 ;  ix.  1, 11 ;  x.  6,  etc.),  not  even  virtue  and  the  fear  of  God  (iii.  16-18;  iv.  1 ; 
vii.  15-17 ;  viii.  10,  14)  help  here  below  to  lasting  happiness.  But  we  are  not  the  less  to  doubt 
of  the  presence  of  a  personal  God,  and  of  a  moral  system  of  the  world  regulated  and  watched 
over  by  him,  (iii.  11,  13,  17;  v.  5,  7,  17-19;  vi.  2;  vii.  13,  14;  xi.  5,  9;  xii.  7,  14),  and  the  be- 
lief of  this  activity  of  God  governing  and  directing  the  world,  lends  to  all  sensual  and  moral 
blessings  of  life  their  only  worth  (xi.  9;  xii.  13,  14).  On  the  basis  of  this  belief  it  behooves  us 
to  enjoy  the  pleasures  of  this  life  in  a  cheerful,  thankful,  and  contented  manner  (ii.  24;  iii.  12, 
13;  V.  17,  18;  viii.  15  ;  ix.  7-9;  xi.  8-11),  but  we  must  combine  this  cheerful  enjoyment  of  life 
with  an  earnest  endeavor  after  wisdom  as  a  truly  lofty  and  valuable  treasure  (vii.  11,  12;  ix. 
13-16;  viii.  1-6,  etc.),  and  above  all  this  strive  after  the  fear  of  God  as  the  source  of  the  highest 
happiness  and  peace,  and  the  mother  of  all  virtues  (v.  6;  vii.  18;  viii.  12,  13;  xii.  1,  13).  In 
short,  the  author  regards  as  end  and  aim  of  human  life  on  earth,  a  joy  in  the  blessings  and  en- 
joyments of  this  world,  consecrated  by  wisdom  and  the  fear  of  God,  with  renunciation  of  a  per- 
fect reconciliation  of  existing  contrasts,  difficulties,  and  imperfections,  and  an  eye  steadily  fixed 
on  the  future  and  universal  judgment,  as  the  final  solution  of  all  the  mysteries  of  the  universe. 

These  contents  of  the  book,  as  was  remarked  in  ^  1,  are  divided  into  four  discourses  of  about 
equal  length : 

1.  Discourse  :  Chap.  1  and  2. — The  theoretical  wisdom  of  men,  directed  to  the  knowledge  of 
the  things  of  this  world,  is  vanity  (i.  2-18),  as  well  as  the  practical,  aiming  at  sensual  enjo}'- 
ments,  great  worldly  enterprises,  creations,  and  performances,  (ii.  1-19);  neither  of  these  leads 
to  lasting  happiness,  or  to  any  good  that  may  be  considered  as  the  actual  fruit  of  human  labor 


INTRODUCTION  TO  ECCLESIASTES. 


(m  the  actual  filjn*  of  man),  and  not  rather  an  unconditional  gift  of  Divine  Providence,  (il 

20-26). 

II.  Discourse:  Chap.  3-5. — In  view  of  the  complete  dependence  of  human  action  and  effort 
on  an  immutable  and  higher  system  of  law  (iii.  1-11)  the  answer  to  the  inquiry  after  earthly 
happiness  (or  fn^T)  loust  be  that  there  is  no  higher  good  for  man  than  to  enjoy  this  life  and  to 

do  good,  (iii.  12-22) ;  a  good  that  is  not  easily  attained  in  the  diversely  changing  circumstances 
of  fortune,  and  the  frequently  unfavorable  situations  in  private,  social,  and  civil  life  (iv.  1-16), 
but  a  blessing,  nevertheless,  after  which  we  must  strive  by  piety,  conscientiously  honest  actions, 
and  a  spirit  sober,  contented,  and  confiding  in  God,  (iv.  17 — v.  19). 

III.  DiscouESE:  Ch.  vi.  1 — viii.  15.  Since  worldly  goods  and  treasures  in  themselves  cannot 
lead  to  true  happiness,  but  are  rather  vain  and  transitory,  (vi.  1-12),  we  must  strive  after  the 
true  practical  wisdom  of  life,  which  consists  of  patience,  contempt  of  the  world,  and  fear  of  God 
(vii.  1-22) ;  and  we  must  seek  to  gain  and  realize  it,  in  spite  of  all  the  allurements,  oppressions, 
injustices  and  misfortunes  of  this  world,  (vii.  23— viii.  15). 

IV.  Discourse  :  Chap.  viii.  16 — xii.  7. — As  the  providence  of  God  in  the  allotment  of  human 
destinies  is,  and  will  ever  remain,  unfathomable,  and  apparently  has  little  or  no  reference  to  the  mo- 
ral and  religious  conduct  of  men  in  this  world  (viii.  16— ix.  16),  and  as  there  are  no  other  means 
for  the  wise  man  to  preserve  his  peace  of  soul  in  presence  of  the  arrogance,  impudent  assump- 
tion, and  violence  of  fortunate  and  powerful  fools,  than  godly  patience,  silence,  and  tranquility 
(ix.  17 — X.  20) :  therefore  benevolence,  fidelity  to  duty,  a  contented  and  serene  enjoyment  of 
life,  and  sincere  fear  of  God  from  early  youth  to  advanced  age,  are  the  only  true  way  to  happi- 
ness in  this  world  and  the  world  beyond,  (xi.  1 — rii.  7). 

Epilogue:  Chap.  xii.  8-14.  This  contains  a  comprehensive  view  of  the  whole,  and  a  recom- 
mendation of  the  truths  therein  taught,  with  reference  as  well  to  the  personal  worth  of  the  au- 
thor (9-11),  as  to  the  serious  and  important  contents  of  his  teachings  (12-14). 

Each  of  these  principal  divisions  falls  into  subdivisions,  already  indicated  by  the  preceding 
scheme,  and  within  these  are  again  separate  paragraphs  or  verses.  These  smaller  divisions  are 
either  marked  by  the  mere  inward  progress  of  the  thought,  or  by  certain  other  external  signs, 
as  here  and  there  by  peculiar,  cumulative,  closmg  sentences,  (i.  15:  i.  18;  ii.  11,  19,  23,  26),  or 
also  by  like  formulas  and  turns  in  the  beginning  {e.g.  by  the  opening  formula:  "I  saw:"  iii. 
10,16;  iv.  1,  7,  15),  or  by  other  similar  expressions  and  sentences  (e.  jr.  vii.  26;  viii.  12).  In 
accordance  with  this  the  first  discourse  contains  three  divisions  (i.  1-11;  i.  12  —  ii.  19;  ii. 
20-26),  of  which  the  first  has  three,  the  second  six,  and  the  third  two  strophes.  The  seco7id 
discourse  consists  of  three  divisions  (iii.  1-22;  iv.  1-16  ;  iv.  17 — v.  19),  each  of  three  strophes  ; 
the  third  oi  three  divisions,  (vi.  1-12;  vii.  1-22;  vii.  23 — viii.  15),  of  which  the  first  counts  two, 
the  second  and  third  each  three  strophes;  the  fourth  of  three  divisions,  of  three  strophes  each, 
(viii.  16 — ix.  16;  ix.  17 — x.  20;  xi.  1 — xii.  7).  The  concluBioa  comprieea  two  strophes  or 
half  strophes  (xii.  9-11;  xii.  12-14),  together  with  a  shorter  proposition  (xii.  8).  More  about 
this  division  into  strophes  may  be  found  in  Vaihingee,  Ecclesiastes  and  Song  of  Solomon,  pp. 
26-44  (.also  in  Stxidien  und  Kritiken,  1848,  11);  and  in  Haeveenick,  Introduction  to  the  Old 
Testament,  edited  by  Keil,  Vol.  III.  p.  438  ff. 

Observation  1. 

With  the  arrangement  of  the  contents  of  Ecclesiastes  above  given,  which  we  designate  accord- 
ing to  its  principal  representatives,  as  that  of  Vaihingeb  and  Keil,  correspond  most  nearly  the 
divisions  of  Koster  {the  Book  of  Job  and  Ecclesiastes,  Schleswig,  1831),  of  H.  A.  Hahn  ( Crnn- 
ment.  on  Ecclesiastes  of  Solomon,  1860),  and  of  Ewald  [The  Poetical  Books  of  the  Old  Testa- 
ment, 1  ed.  iv.  193;  2  ed.  11,  284  fi'.).  That  of  the  latter,  to  which  Heiliqstedt  subscribes, 
(Commenlar.  in  Eccl.  et  Cant.  Cantic.  1848),  corresponds  almost  exactly  with  the  one  accepted 
by  us,  only  that  the  second  of  the  four  discourses  laid  down  in  it,  extends  from  iii.  1  —  vi.  9, 
(and  consequently  the  third  from  vi.  10- viii.  15),— which  seems  scarcely  in  harmony  with  the 
subordinance  of  the  new  thought  beginning  with  vi.  10.  Ewald  and  Heiligstedt  also  avoid 
without  sufficient  reason,  a  more  special  classification  of  the  separate  discourses,  according  to 


2  2.   CONTENTS  AND  PLAN. 


strophes  and  sections.  Koster,  who  also  accepts  four  principal  divisions  or  discourses,  has  at- 
tempted a  more  special  division  into  strophes,  but  in  the  whole,  as  in  the  individual  parts,  in- 
dulges in  many  arbitrary  assertions.  His  divisions  are  a)  Introduction  :  i.  2-11,  consisting  of  a 
proposition  as  a  theme,  and  two  strophes ;  b)  I.  Sec:  i.  12— iii.  22,  containing  eight  strophes ;  c) 
II.  Sec:  iv.  1 — vi.  12,  containing  nine  strophes ;  d)  III.  Sec:  vii.  1 — ix.  16,  containing  nine  stro- 
phes; e)  IV.  Sec.  ix.  17 — xii.  8,  of  eight  strophes ;  f)  conclusion :  xii.  9-14,  of  two  strophes.  Hahn 
makes  nearly  the  same  classification,  only  he  extends  the  third  part  merely  to  ix.  10,  instead  of 
to  ix.  16,  and  adds  the  introduction,  i.  2-11  to  part  I. — Of  the  remaining  modes  of  classification 
we  notice  the  following:*  M.  Geier:  Solomon  tells  I.  wherein  happiness  does  not  consist ;  and 
this  1)  from  his  own  experience  (i.,  ii.) ;  2)  from  the  experiences  of  others,  namely,  a.  from  the 
change  in  the  times  (iii.),  b)  from  the  character  of  persons,  of  the  unjust,  the  envious,  the  avari- 
cious, and  of  godless  kings  and  the  rich  (iv.,  v.),  c)  from  the  uncertainty  of  earthly  things,  a.  of 
wealth  (vi.,  vii.),  P.  from  the  arrangement  of  human  as  well  as  divine  things  (viii.,  ix.) ;  II. 
wherein  true  happiness  consists,  1)  in  upright  conduct  towards  superiors  (x.) ;  2)  in  beneficence 
towards  the  poor  (xi.) ;  3)  in  the  fear  of  God  (xii.). 

Sebastian  Schmidt:  Three  parts:  I.  Treatise  concerning  the  highest  good,  1)  negative, 
showing  wherein  it  does  not  consist  (i.  2 — iii.  11) ;  2)  positive,  wherein  it  is  to  be  placed  (iii.  12- 
14) ;  II.  six  instances  by  which  man  may  be  prevented  from  obtaining  the  highest  good  (iii.  15 
— iv.  16) ;  III.  guide  to  the  true  worship  of  God,  and  the  way  to  happiness,  contained  in  four- 
teen rules  of  conduct  (iv.  17 — xii.  7),  together  with  a  summary  (xii.  8-14). 

Staeke:  Three  parts:  I.  wherein  the  highest  good  is  not  to  be  found  (i.  2 — iii.  11);  II. 
wherein  it  is  to  be  found  (iii.  12 — iv.  16) ;  III.  of  our  demeanor  after  finding  this  good,  taught 
in  fourteen  rules  (iv.  17 — xii.  7) ;  then  the  close  (thus  diflfering  but  little  from  the  previous 
division). 

Oetinqes  :  Two  parts :  One  must  not  let  himself  be  driven  by  the  prevalence  of  vain  things 
into  folly,  avarice,  and  temerity  (chap  i. — vii.);  II.  One  should  not  be  led  astray  by  vanity 
from  the  fear  of  God  (chap.  viii. — xii.). 

Paulus  :  As  the  former,  only  pointing  out  that  in  chap.  i. — vii.  Solomon  speaks,  and  in  chap, 
viii.-xii.  another  person  answers  him. — Van  d.  Palm  :  Two  parts  :  I.  Theoretical  part :  illustra- 
tion of  the  vanity  of  human  endeavors  (chap.  i. — vi.) ;  II.  practical  part:  rules  that  are  to  be 
followed  under  such  circumstances  (ch.  vii. -xii.) ;  J.  Day.  Miohaelis:  I.  Theoretical  part :  the 
great  insufficiency  of  the  happiness  of  a  man  left  to  himself,  and  isolated  from  God  (i.  2-iv.  16) ; 
II.  practical  part:  the  means  leading  to  a  true  and  lasting  happiness  in  this  life  (iv.  17 — xii. 
14) ;  the  first  of  these  parts  containing  four,  and  the  second  six  subdivisions. — Fr.  Seiler  :  As 
the  preceding,  only  that  he  accords  to  the  theoretical  part  six,  but  to  the  practical  part  eleven 
subdivisions.    So  also  Eosenmueller  and  others. 

Mendelsohn:  Thirteen  sections :  1)  chap.  i.  1-11 ;  2)  chap.  i.  12 — ii.  11 ;  3)  chap.  ii.  12-26; 
4)  chap.  iii.  1— iv.  3;  5)  chap.  iv.  4-16;  6)  chap.  iv.  17— v.  19;  7)  chap.  vi.  1— vii.  14 ;  8)  ch. 
vii.  15— viii.  9;  9)  chap.  viii.  10— ix.  12;  10)  chap.  ix.  13— x.  15;  11)  chap.  x.  16— xi.  6;  12) 
chap.  xi.  7 — xii.  7 ;  13)  chap.  xii.  8-14. 

E.  Chr.  Schmidt:  also  thirteen  sections :  but  which  correspond  with  the  preceding  in  scarcely 
any  point,  and  of  which  the  last,  chap.  xii.  8-14,  is  regarded  as  the  addition  of  a  younger  hand. 
Knobel  and  Umbeeit  take  the  same  position  ;  (consult  the  following  paragraph  concerning 
them  and  other  contestants  of  the  genuineness  of  the  conclusion,  chap.  xii.  8-14). 

HiTzia :  Three  main  divisions :  I.  The  theoretical  foundation,  or  investigation  for  the  reader 
regarding  the  situation  (chap.  i.  2 — iv.  16) ;  II.  Eecommendation  to  enjoy  the  pleasures  of  life 
cheerfully,  with  various  provisions  and  restrictions  (iv.  17 — viii.  15)  ;  III.  Positive  and  direct 
illustration  of  what  it  is  salutary  for  man  to  do,  or  development  of  the  principles  of  a  genuine 
and  practical  wisdom  (viii.  16 — xii.  14). 

R.  Stier:  Introductory  Preface  (chap.  i.  2-11),  and  then  three  main  divisions ;  I.  To  the  na- 
tural man  all  is  vanity ;  he  falls  into  confusion  and  trouble,  as  long  as  he  does  not  look  to  God 
(chap.  i.  12 — vii.  29) ;  II.  Various  passages  alluding  in  various  ways  to  the  foregoing,  but  illu- 
minating everything  with  the  light  found  in  the  first  part  (viii.  1 — xi.  10) ;    III.  The  teaching 

•  For  the  titles  of  the  expositions  here  quoted,  c^mp.  §6. 


INTRODUCTION  TO  ECCLESIASTE3. 


of  the  Book,  "  Regard  thy  Creator  before  thou  becomest  old,  for  this  yields  an  immortality  ;* 
together  with  conclusion  and  recapitulation  (xii.  1-14) ; — each  of  these  principal  divisions  falls 
into  several  subdivisions ;  the  first  into  four,  the  second  into  three,  and  the  third  likewise  into 
three. 

Fb.  de  Rouqement  :  Two  main  divisions  of  very  unequal  length  :  I.  Philosophical  discourse 
(i.  2 — xii.  10) ;  II.  inspired  teaching  (xii.  11-14).  The  first  of  these  parts  is  introduced  by  the 
presentation  of  the  problem  to  be  solved,  (i.  2-11),  and  then  divided  into  three  books  :  1)  the 
vanities  of  human  existence  (i.  12 — iv.  16)  ;  2)  the  human  conditions  of  happiness  (v.  1 — vii. 
14) ;  3)  the  divine  conditions  of  happiness  (vii.  15 — xi.  6) :  each  of  these  books  is  again  divided 
into  three  or  four  paragraphs,  and  the  last  is  accompanied  by  a  special  conclusion  :  "  life  and 
death,"  (xi.  7— xii.  10). 

A.  F.  C.  ViLMAR  :  Seven  divisions  (mainly  for  practical  utility).  I.  General  introdnction  : 
everything  on  earth  is  transitory,  and  returneth  to  the  place  whence  it  came,  etc.  (chap,  i.) ;  II. 
deeds  in  life  are  vanity  ;  God  alone  carries  their  success  in  his  hand  ;  we  see  no  profit  of  cur  la- 
bors, and  no  result  of  our  life  (ii.  1 — iii.  15);  III.  to  expect  a  recompense  cm.  earth,  is  a  decep- 
tive hope  (lii.  16 — v.  8) ;  IV.  riches,  with  all  that  they  are  permitted  to  accomplish  and  efifect, 
are  vain  and  transitory  (v.  9 — vii.  9) ;  V.  wisdom  on  earth  is  no  avail,  for  it  can  find  out  much 
but  not  all  things,  and  the  end  of  the  wise  man  is  (externally)  like  the  end  of  the  fool  (vii.  10 
—  X.  4)  ;  VI.  rcsuU .-  our  unsuccessful  labors,  the  inequality  of  the  things  of  the  world,  the 
nothingness  of  riches,  and  the  insufficiency  of  worldly  wisdom  must  not  deceive  us  in  what  we 
have  to  do  in  our  narrow  circle,  and  least  of  all  the  youth  (x.  5 — xii.  7) ;  VII.  conclusion :  re- 
peated summary  of  the  result  more  circumstantially  given  in  No.  VI. 

OBSEEVATIO-!!    2. 

Many  commentators  deny  that  there  is  any  evidence  of  a  well-arranged  and  systematic  train 
of  thought,  and  have  considered  the  book  an  immethodical  eollection  of  individual  thoughts, 
views  and  expressions,  that  have  simply  a  loose  connection  by  the  assertion  that  all  is  vanity, 
and  for  whose  grouping  the  usual  division  into  chapters  presents  a  sufficient  means.  This  is  the 
view  of  the  older  commentators,  as  also  of  Luther,  Melanchthon,  Drusius,  Mercerus,  Bauer, 
Hansen,  Spohn,  etc.,  and.  it  yet  appears  in  the  most  recent  period  of  Elstee,  and  Hengstbn- 
BERG.  The  two  latter  form,  it  is  true,  certain  sections,  and  groups  of  verses  in  the  course  of 
their  exegesis  of  the  book,  but  bring  these  divisions  together  in  no  unitary  and  well-arranged 
scheme.  Gurlitt  (Studies  and  Criticisms  of  the  Book  of  Koheleth,  1865,  II.  321  ff.)  has  also 
declared  this  book  "  anything  but  a  systematically  arranged  writing,  to  bring  whose  contents  in 
the  form  of  a  logical  scheme,  would  be  a  fruitless  undertaking." — Even  those  exegetists  who  see 
a  colloquial  character  in  the  book,  aim  at  no'  regular  arrangement  of  its  contents,  and  consider 
the  whole,  therefore,  as  a  conversation  or  disputation  between  the  representatives  of  two  anta- 
gonistic views.  A  few  older  commentators  inclined  to  this  view,  especially  Hierontmus  (comp. 
e.  a.  his  remarks  on  chap.  ix.  7,  8);  "  el  hctc,  inquil,  aliqais  loqtialiw  Epicurus  et  Arisiippus 
et  Cyreriaici,"  and  other  similar  passages,  which  show  a  certain  inclination  to  a  dramatizing  of 
the  contents,  and  Gregory  the  Great,  who  {Dialog.  IV.  4),  seems  to  give  the  book  almost  di- 
rectly the  character  of  a  dramatic  colloquy  between  Solomon  and  various  opponents  of  his  reli- 
gious views.  Among  the  moderns  these  views  are  represented  by  the  Englishman,  Matt.  Poole, 
{Aniwlalions  on  the  Bible,  London,  1683),  F.  Geaed,  (a  Paraphrase  on  Ecclesiastes,  London, 
1701),  of  whom  the  latter  considers  :  That  the  Preacher  introduces  a  refined  sensualist  or  a  sen- 
sual worldling,  who  interrupts  him,  in  order  to  attack  and  ridicule  his  doctrine.  This  collo- 
quial hypothesis  has  received  its  most  refined  form  from  Herder  and  Eichhorn.  According  to 
Herder's  eleventh  letter  on  theological  study,  there  are  to  be  distinguished  in  the  book  two 
voices,  that  of  a  hypercritic  who  seeks  truth  in  the  tone  of  one  speaking  in  the  first  person,  and 
mostly  ends  with  the  assertion  that  all  is  vanity,  whilst  another  voice  in  the  tone  of  "  Thou," 
often  interrupts  him,  represents  to  him  the  temerity  of  his  investigations,  and  mostly  ends  with 
the  question  :  what  remains  as  the  result  of  a  whole  life?  It  is  not  fully  question  and  answer, 
doubt  and  solution,  but  something  that  out  of  the  same  mouth  resembles  both,  and  is  distis- 
guished  by  interruptions  and  continuations.     One  can  therefore  divide  the  book  into  two  co- 


I  2.  CONTENTS  AND  PLAN.  9 


lumns,  of  which  one  belongs  to  the  exhausted  seeker,  and  the  other  to  the   warning  teacher. 
Under  these  two  columns  Heeder  distributes  the  separate  sections  of  the  booTi  as  follows : 
1.  The  Seeker.  2.  The  Teachee. 

1. 1-11. 

I.  12-18. 

II.  1-11. 

II.  12-26. 

III.  1-15. 
III.  16-22. 

IV.  1-16 IV.  17. 

V.  1-8. 
V.  9-19. 
VI.  1-11. 

VII.  1.  VII.  2-15. 

VII.  16.  VII.  17-23. 
VII.  24-33. 

VIII.  1.  VIII.  a-13. 
VIII.  14-17. 

IX.  1-3.  IX.  4-10. 
IX.  11-18. 

X.  1-3.  X.  4. 

X.  5-7.  X.  8-19. 

X.  20. 
XI.  12. 
EicHHORN,  independent  of  Heeder,  arrived  at  a  very  similar  view,  on  the  path  of  more  care- 
ful critical  and  scientific  procedure.     According  to  his  Introduction  to  the  Old  Testament  (III. 
648  S  )  two  kinds  of  persons  clearly  alternate  in  the  book,  a  contemplator,  observer,  investigator, 
who  regards  with  gloomy  eyes  the  life  and  destiny  of  men,  and  in  youthful  fervor  exaggerates 
the  deductions  from  his  observations  and  seldom  does  justice  to  the  good  of  this  world;  by  his 
side  stands  an  aged  man  of  wisdom,  who  tempers  the  fire  of  ardent  youth,  and  brings  him  back 
to  the  path  of  truth  beyond  which  he  in  his  excitement  has  hurried,  and  even  shows  how  evil 
has  a  good  side.     The  former  ends  with  the  lamentation  that  all  is  vanity,  the  latter  with  the 
deductions  that  a  wise  man  will  draw  from  the  course  of  the  world.     In  sympathy  with   this 
Eichhorn's  divisions  are : 
1.  The  Seeker.  2.  The  Teacher. 

I.  2— IV.  16.  IV.  17— V.  11. 

V.  12— VI.  12.  VII.  1-14. 

VII.  15.  VII.  16-22. 

VII.  23-29.  VIII.  1-8. 

VIII.  9— IX.  6.  IX.  7-10. 

IX.  11-18.  X.  1-4. 

X.  5-7.  X.  8— XII.  7. 

Conclusion  ;  Xn.  8-14. 

Similar,  but  deviating  frequently  in  details,  is  the  view  of  Beeost,  in  Eichhoen's  Repertory, 
X.  963  ff.  From  these  efforts  at  introducing  dialogues,  in  which  but  one  thing  can  be  acknow- 
ledged as  true  and  tenable,  namely,  that  in  some  few  passages  the  author  introduces  his  oppo- 
nent as  speaking,  in  order  immediately  to  contradict  them  (see  above  §  1,  Obs.  2,  towards  the 
end)  there  is  clearly  only  one  step  to  that  view  which  regards  the  whole  as  a  compilation  of  va- 
rious investigations,  reflections,  and  songs  or  sententious  poems  of  I'rielitish  philosophers,  a 
view  directly  destructive  to  the  unity  of  the  book  ;  as  is  done  by  Doderlein  and  NACHTiQAt. 
in  connection  with  their  already  mentioned  peculiar  explanations  of  the  name  Koheleth  by 
"session.  asseml-)ly  "  (comp.  J  1,  Obs.  1)  .\ocording  to  this  view  of  Doderlein,  presented  in 
his  scholia  in  lihros poii^cos  V.  T.,  t.  1,  (1779).  but  at  a  later  p^iod   {Solnmoii's  Song,  and  Ec- 


20  INTRODUCTION  TO  ECCLESIASTES. 


desiastes,  1784)  again  rejected  and  opposed,  (which  however  found  a  so  much  more  zealous  and 
determined  advocate  in  Nachtigal)  the  whole  is  a  collection  by  some  later  hand  of  variouf 
philosophical  and  didactic  poems,  sayings  of  wise  men,  obscure  questions,  together  with  their 
solutions,  and  a  few  additions  in  prose.  The  entire  contents  are  classified  therefore  in  eight  di- 
visions, together  with  a  supplement: 

I.  Section  :  Poems  (  i.  2  ;  iv.  16) ; 
n.  "        Proverbs  (iv.  17 ;  v.  8) ; 

III.  "         Poems  (v.  9;  vi.  9); 

IV.  "        Proverbs  (vi.  10  ;  vii  22)  ; 

V.  "        Obscure  questions  and  their  solution  (vii.  23;  viii  7); 

VI.  "        Poems  (viii.  8;  x.  1); 

VII.  "         Proverbs  (x.  2  ;  xi.  6) ; 

Vni.  "        Poems  (xi.  7;  xii.  7). 

Supplement:  Additions  in  prose  (xii.  8-14). 

This  view,  as  well  on  account  of  its  denial  of  all  connection  between  the  individual  parts,  as 
of  progressive  thought  within  them,  falls  into  the  class  of  those  expositions  which  are  capable 
of  vindicating  a  logically  arrayed  train  of  ideas  in  the  book  only  at  the  sacrifice  of  its  unity. 
With  these  the  following  paragraph  will  be  more  especially  occupied. 

OBSEEVATION   3. 

As  to  the  literary /oj-TO  of  the  book,  its  close  connection  with  that  of  the  older  Maschal  poetry 
in  the  Proverbs,  and  its  occasional  transition  into  complete  prose,  com  p.  especially  Ewald, 
I'oets  of  the  Old  Testament,  p.  285  f. :  "  It  is  not  to  be  denied  that  our  didactic  poet  has  much 
that  is  delicate  and  refined  in  expression,  and  finished  in  the  composition  of  individual  thoughts 
and  proverbs,  such  as  one  would  scarcely  have  expected  at  this  late  and  depressed  period.  A 
genuine  poetic  spirit  pervades  everything ; — our  poet  understands  how  to  give  a  poetic  mould 
to  the  most  brittle  material,  to  bring  the  most  distant  fields  into  clear  view,  to  unite  the  most 
dissonant  elements,  to  smooth  what  is  rough,  and  either  harmlessly  to  bend  the  views  to  be  op- 
posed, or  get  rid  of  them  before  they  become  too  marked.  But  in  one  direction  he  far  surpasses 
the  limit  even  of  the  fi-eest  of  the  earlier  proverbial  poetry,  and  creates  something  entirely  new. 
He  no  longer  gives  every  where  pure  poetic  lines,  hxit  lets  the  discourse  here  and  there  be  con- 
cluded, tvithoui  retaining  the  strict  law  of  metrical  construction.  When  he  desires  to  interpolate 
in  his  freer  reflection  something  purely  historical,  he  dispenses  with  the  restraint  of  poetic 
measure  (e.  g.  i.  12;  ii.  4  fif.  ;  ix.  13-15);  for  in  the  process  of  accurate  and  clear  thought,  many 
things  may  be  expressed  most  curtly  and  sharply  without  the  trammel  of  measure.  Thus  there 
is  found  in  our  poet  a  variegated  form  of  discourse,  and  he  is  also  creative  as  a  composer  of  pro- 
Verbs.  The  Arabs  understand  this  change  from  verse  to  prose  in  many  half  poetic  works,  and 
in  the  Indian  drama  it  is  universal  •  even  in  the  prophets  of  the  Old  Testament  we  find  much 
that  is  similar,  and  thus  it  became  so  much  the  more  easy  for  this  pnet  to  yield  to  it.  When 
the  thought  soars,  the  pure  height  of  poetic  style  always  appears  with  him  (comp.  as  example 
of  the  highest  poetic  flight  especially  chap.  xii.  1-6).  But  especially  where  teaching  and  admo- 
nition appear,  there  the  language  rises  to  the  sharp  brevity  and  genuine  character  of  the  ancient 
proverb ;  to  this  our  later  poet  has  clearly  devoted  all  care  and  skill,  so  that  it  also  in  this  pro- 
duction beams  forth  in  the  highest  beauty.  It  is  neatly  polished,  sharply  stamped,  briefly  and 
pointedly  completed  :  and  he  especially  rejoices  in  retaining  the  old  style  of  genuine  Hebrew 
speech,  whilst  this  is  already  inclined  to  lower  itself  to  the  more  modern  language  of  intercourse. 
It  appears  thus  separately  intertwined,  or  in  series ;  either  in  strictest  poetic  style,  or  in  some- 
what weakened  fetters,  but  may  even  then  be  recognized  by  the  pure  doctrine  that  it  imparts. 
Where  several  proverbs  follow  each  other,  there  are  formed  well  connected  links  of  a  strong 
chain  of  thought,  which  separates  into  its  parts  :  but  such  a  chain  has  at  most  seven  parts  or 
individual  proverbs  (iv.  17 ;  v.  6 ;  vii.  1-7  ;  vii.  8-14),  so  that  we  can  here  every  where  in  the 
entire  composit  ion  recognize  the  significance  of  the  old  Hebrew  strophes.  For  the  whole  con- 
struction of  each  of  the  four  separate  discourses  of  the  book  clings  to  the  structure  of  stropties 


2  3.  UNITY  AND  INTEGRITY.  il 

and  nowhere  oversteps  the  limits  of  this  structure,"  With  reference  to  the  limits  of  these  stro- 
phes, EwALD  differs  in  many  particulars  from  Vaihinger  and  Keil,  wiiom  we  in  this  respect 
have  followed  as  in  the  paragraph  above;  just  as  Koster,  who  first  perceived  and  pointed  out 
the  strophical  arrangement  of  the  book  in  general,  differs  from  the  three  others  in  various  re- 
spects. This  uncertainty  regarding  many  of  the  specialties  of  the  strophical  construction,  need 
not  mislead  us  as  to  the  fact  in  general,  nor  carry  us  to  the  view  taken  by  Hengstenberg, 
Bleek,  Kahnis,  etc.,  that  the  character  of  the  style  of  the  book  is  entirely  without  form  and 
plan.  Comp.  Vaih.,  Art.  Solomon  the  Preacher,  in  Herzog's  Real- Encyclopedia,  Vol.  XII. 
p.  lOOff. 

?  3.     UNITY   AND    INTEGRITY. 

That  Ecclesiastes  forms  one  connected  whole,  appears  from  the  nniform  character  of  its  lan- 
guage, and  the  universal  reference  of  its  individual  sentences  and  expressions  to  the  fundamental 
thought  of  the  vanity  of  all  earthly  things.  It  appears  also  from  the  unmistakable  progress  of 
its  reflections  throughout  the  whole,  as  it  goes  on  from  the  unharmonious  incongruity  of  the  be- 
ginning to  the  increasing  clearness,  certainty  and  confidence  of  the  final  judgment.  However 
one  may  regard  the  internal  law  of  this  progress,  and  in  accordance  with  it  interpret  the  plan 
and  order  of  the  whole,  it  cannot  be  doubted,  in  the  main,  that  it  is  a  work  from  one  mould,  and 
that  only  isolated  inequalities  and  coarse  asperities  of  structure  remain  for  the  candid  critical  ob- 
server, a  characteristic  peculiarity  of  the  book  which  can  by  no  means  be  denied,  and  which  may 
not,  without  farther  regard,  be  explained  as  a  defect  of  rhetoric  or  style  (see  ^  1,  Obs.  2).  In 
just  appreciation  of  this  peculiarity,  nearly  all  the  latest  exegetists  have  opposed  the  hypercriti- 
cal procedure  of  their  predecessors,  towards  the  end  of  the  last  century,  extending  to  the  arbi 
trary  dismemberment  and  mutilation  of  the  whole  {e.g.,  Spohn,  Schmidt,  Nachtigal,  Paulus, 
Statidlin,  and  partially,  also,  Grotids  and  Whiston),  and  have,  at  the  same  time,  with  the  in- 
ternal uniformity  and  continuity  of  the  style,  also  acknowledged  the  integrity  of  the  traditional 
text.  Only  in  reference  to  the  closing  section  (chap.  xii.  8-14)  has  it  been  doubted  down  to  the 
latest  period  by  certain  expositors,  whether  this  may  be  regarded  as  an  authentic  and  integral 
part  of  the  whole.  But  even  these  doubts  have  justly  been  rejected  by  the  most,  as  unfounded, 
because  the  pretended  contradiction  which  the  doctrine  of  happiness,  immortality  and  judgment 
as  found  in  this  closing  part  presents  to  that  of  the  book  itself,  is  merely  apparent,  and  because 
the  circumstance,  that  therein  Koheleth  is  spoken  of,  not  as  formerly  in  the  first,  but  in  the 
third  person,  is  by  no  means  an  isolated  case,  but  has  in  i.  2  and  vii.  27  perfect  analogies  pre- 
ceding it. 

observation. 

Concerning  Nachtigai/s  strange  experiments  in  tracing  back  the  contents  to  divers  wholly 
unconnected  compositions  and  aphorisms,  see  previous  Paragraph  2,  Obs.  2.  H.  Groiius*  is  to 
be  named  as  the  earliest  representative  of  this  mutilating  method,  which  in  many  respects  re- 
minds us  of  Herder's,  Eichhorn's,  and  M.^gnus'  treatment  of  the  Song  of  Solomon.  The 
former,  in  his  Annolationes  in  V.  T.,  describes  the  origin  of  Ecclesiastes  in  these  words:  "redac- 
tas  esse  in  hunc  librum  varias  hominum,  qui  apud  suos  quisque  habebayitur,  opiniones,  ^epi  t^c 
li'i^aifiovia;^  quare  mirari  non  debemus,  si  qiuedem  hie  legimus  non probanda ;  omnes  enim  sen- 
initias  cum  suis  argumentis  reckanti  necesse  erat  id  accidere."  He  strangely  imagined  Zerub- 
BABEL  to  be  the  instigator  of  the  collecting  of  these  proverbs.  "  Qui  hcee  colligerenl  ac  sub  per- 
sona Solomonis  in  unum  corpus  congererenl,  mandatum  habuerunt  ab  uno  paslore,  i.  e.,  ul  p>uio, 
Zorobabele,  qui  ob  res  ienues  Judceorum  et  Persici  imperii  revtrentiam,  regem  se  dicere  rum  au- 
fus,  quamquam  inter  suos  pro  rege  habebatiir,  nomen  usurpavil  modestius  Pastoris  "  {Atinot.  ad 
c.  xii.  11). — Besides  Nachtigal  and  (for  a  while)  Doderlein,  it  was  especially  H.  E.  G.  Pau- 
i,us  {Comment.,  1790)  and  Statjdlin  {History  of  the  Moral  Teachings  of  Jesus,  I.,  1799),  who 
maintained  towards  the  end  of  the  last  century  the  fragmentary  and  compilatory  character  of 
the  book,  at  the  same  time  with  its  post-Solomonic  origin ;  and  each  in  his  peculiar  way ;  Pah- 

*  Miiny  trace  to  Lutber  the  assertion  of  a  post-Solomonic  origin  of  Eccleeiastps,  cirryin^  it  back  to  several  collector  fv 
bnt  this  occurs  solely  on  the  basis  of  his  "  Preface"  of  the  year  1524,  not  of  his  Annotationes  in  Ecclesiastes  of  153^ 
a  far  more  thoughtful  and  conservative  work  of  a  calmer  and  matnrer  period.    Cjmp.  35. 

18 


INTRODUCTION  TO  ECCLESIASTES. 


Lus  inclining  to  the  view  of  Herder,  i.  e.,  of  a  dialogue  between  scholar  and  teacher;  Staud- 
LiN,  with  the  eifort  to  trace  as  many  things  as  possib.e  to  Solomon  himself  as  originator.  The 
vacillating  and  doubtful  condition  of  Solomon  towards  the  end  of  his  life  he  has  depicted  in  iso- 
lated paragraphs,  which  a  later  Hebrew  found,  and  from  them  took  the  main  material  of  whicli 
he  composed  the  book,  as  from  certam  hitherto  uncollected  sayings  of  Solomon.  This  collector 
then  added  in  his  own  name  some  remarks  at  the  end  of  the  book,  by  which  the  fate  of  the  whole 
is  mdicated,  and  some  account  of  the  origin  of  the  book  is  given. — This  hypothesis  of  Stapdlin 
forms  the  transition  to  the  second  principal  form  in  which  the  critical  efforts  directed  against  the 
unity  of  the  book  have  appeared.  This  consists  in  the  acceptance  of  one  author,  perhaps  Solo- 
mon, who  wrote  at  various  times  the  single  paragraphs,  sayings  and  reflections  wliich  (brm  the 
book,  and  finally  united  them  into  one  rather  unfinished  and  unharmonious  whole.  Thus,  at 
first,  Wm.  Whiston  (t  1752),  who,  under  the  supposition  of  Solomonic  authorship,  says:  "t;j 
librum  Ecclesiastce  tamquam  in  unum  syslema  redaclas  esse  plures  Solomonis  observationes,  su- 
per rebus  gravisdmi  momeriti,  sed  facias  diversis  tetnporibus,  %it  longe  maxitna  pars  ab  eo  per/ecta 
sit,  quum  solius  Jehovm  cultui  addictus  de  vera  religione  bene  senlirei,  nonnullm  autem,  cum  per 
iUeccbras  roluptatum  ab  hoe  cultu  desci  visset."  Thus  also  J.  Chr.  Schmidt  (179-1),  accoi-ding 
to  whom  the  book,  as  it  appears,  consists  of  paragraphs  written  in  various  moods  and  times,  and 
does  not  yet  seem  a  book  fully  finished  for  the  public,  but  rather  a  mere  sketch  drawn  up  (!)  by 
the  author  for  himself,  as  a  guide  for  farther  labor  And  there  are  several  similar  exegetists 
about  this  time,  namely,  MiDDLEnoEPP  (1811),  also  Spohn  (1785),  according  to  whom  the  book 
consists  of  moral  sentences  which  more  or  less  cherish  genuine  reverence  of  God,  and  call  atten- 
tion to  His  wisdom  in  the  government  of  the  world,  in  order  thereby  to  lead  to  a  firm  trust  in 
God,  to  alienate  the  mind  from  the  world,  direct  it  to  virtue,  etc.;  and  in  the  same  strain  writes 
ZiRKEL  (1792),  to  whom  the  whole  appears  as  a  reading  book  for  the  young  inhabitant  of  the 
world,  etc. — Th'S  view,  denying  the  unity  and  integrity  of  the  book,  appears  in  its  most  modest 
form,  and  with  the  greatest  semblance  of  scientific  support  in  Van  der  Palm,  Doderleis, 
Beetholdt,  Heezfeld,  Knobel,  and  Umbeeit,  who  think  the  unity  only  here  and  there  de- 
stroyed by  certain  changes  of  the  text,  alterations,  and  interpolations,  or  at  least  consider  the 
closing  section  (chap  xii.  8-14)  as  a  later  addition,  either  of  the  author  himself  (as  Heezfeld) 
or  of  a  later  interpolator  (as  Berth.,  Knob.,  Umbr.,  etc.).  In  support  of  this  latter  view,  Kno- 
bel says  :  1)  the  whole  addition  is  superfluous,  because  the  author  in  xii.  8  (which  verse  Kno- 
bel still  considers  genuine)  brings  the  whole  to  a  satisfactory  conclusion  ;  2)  Koheleth  is  not 
therein  introduced,  as  in  the  book  itself,  in  the  first  person  speaking  of  himself,  but  he  is  referred 
to  as  a  third  person  ;  3)  the  thought  of  a  future  judgment  of  God  in  verse  14  contradicts  the 
earlier  denial  of  immortality  on  the  part  of  the  author  ;  4)  presenting  the  fear  of  God  and  piety 
as  the  aim  of  all  wisdom  does  not  comport  with  the  earlier  recommendation  of  a  gladsome,  sen- 
sual enjoyment  of  life  ;  5)  the  expression  in  verse  12  that  "  of  the  making  of  many  books  there 
is  no  end,"  does  not  accord  with  the  epoch  of  Koheleth,  since  this  period,  that  of  Persian  rule,  is 
rather  supposed  to  have  been  poor  in  the  literary  activity  of  the  Jews.  None  of  these  reasons 
will  stand  a  test.  For  to  the  1)  a  very  clear  and  expressive  prominence  of  the  principal  didactic 
thoughts  was  by  no  means  superfluous,  in  the  obscure  and  casual  way  in  which  these  had  been 
previously  expressed  (e.  g.,  xi.  9)  ;  to  the  2)  Koheleth  is  spoken  of  in  the  third  person  already  in 
the  i.  2;  vii.  27,  and  even  in  verse  8  of  the  12th  chapter,  recognized  by  Knobel  as  genuine  ;  and 
again,  the  fact  that  an  author  alternately  speaks  of  himself  in  the  first  and  third  person  has  its 
analogies  in  other  fields  (e.  g.,  Sir.  1.  29  ff.;  to  the  3  and  4),  neither  the  doctrine  of  happiness, 
nor  that  of  immortality  and  retribution  is  at  variance  with  the  corresponding  views  and  princi- 
ples of  that  closing  section,  since  the  euderaonism  (or  blessedness)  previously  taught  is  by  no 
means  partial,  sensual,  or  even  epicurean,  but  is  rather  coupled  with  frequent  direct  and  indirect 
exhortations  to  piety  (see  iii.  14;  v.  6 ;  viii.  12  f.),  and  since  the  final  judgment  in  chap.  xi.  9 
has  been  specially  and  clearly  enough  alluded  to  (comp.  |  5).  In  regard  to  the  5th,  the  pre- 
sumption of  a  comparative  literary  inactivity  and  unproductiveness  of  the  Jews  of  the  Persian 
period  is  destitute  of  all  proof,  as  the  learned  activity  of  the  elders  of  the  synagogue,  and  the 
collectors  and  multipliers  of  the  sacred  writings  beginning  with  Ezra,  proves ;  but  since  the  au- 
'hor,  as  is  probable  from  other  signs,  possessed  a  learned  culture  extending  beyond  the  circle  of 


?  4.  EPOCH  AND  AUTHOR.  13 


Israelitish  writings  (see  the  following  paragraph),  and  consequently  "  with  the  making  of  many 
books,"  was  thinking  of  the  literary  activity  of  the  Greeks,  Persians,  Egyptians  (for  whose  im- 
mense religious  and  profane  literature,  even  in  the  pre-Alexandrine  age,  comp.  Diodorus  Siculus, 
I.,  49),  and  other  contemporary  nations,  therefore  the  expression  in  question  proves  more  for 
than  against  the  appropriateness  of  that  part  to  the  whole.  Two  arguments  also  of  Umbreit 
against  the  genuineness  of  the  section  are  decidedly  untenable ;  one  consisting  in  tlie  marked 
self-laudation  of  the  author  in  verses  9  and  11,  and  the  other  in  the  pretended  change  of  expres- 
sion and  tone  of  the  discourse  from  verse  8  onward.  For  the  laudatory  expressions  of  the  author 
concerning  his  own  wisdom  and  learning  have  their  complete  and  significant  parallel  in  Prov.  ii. 
1-15;  iii.  Iff.;  iv.  Iff.;  v.  Iff.;  vii.  Iff.;  m  Job  xxxii.  6-19  ;  in  Sirach  1.30;  and  indeed  in 
many  earlier  expressions  of  Koheleth  himself,  as  i.  16 ;  ii.  3 ;  vii.  23  ; — and  the  change  of  diction 
from  verses  8  or  9  is  simply  an  internal  one,  affecting  the  tone  of  the  discourse  and  not  the  indi- 
vidual linguistic  peculiarities,  and  is  therefore  satisfactorily  explained  by  the  essential  contrast 
existing  between  the  epilogue  and  the  contents  of  the  first  part  (comp.  e.  g.,  also  Sir.  1.  29-31 
with  the  foregoing  ;  and  also  2  Mace.  xv.  38-40;  John  xx.  30,  31,  etc.).  One  need  not  even 
consider  (with  Herzfeld)  xii.  9-14  as  a  later  addition  from  the  author's  own  hand  to  his  book. 
For  if,  indeed,  verse  9  treated  of  a  later  activity  of  Koheleth,  this  would  only  then  prove  a  later 
addition  of  the  section,  if  Koheleth,  i.  e.,  Solomon,  were  the  real  and  not  the  pretended  author 
of  the  book.  As  for  the  rest,  Umbreit,  apart  from  his  exclusion  of  the  ending  as  a  false  addi- 
tion, has  decidedly  defended  and  maintained  the  unity  and  continuity  of  all  the  preceding  ;  comp. 
his  valuable  treatise  on  the  "  Unity  of  the  Book  of  Koheleth,"  Studien  und  Kritihen,  1857,  i. 
1-56.  Next  to  him,  of  the  latest  exegetists,  Ewald,  Vaihinger  and  Elster  have  done  the 
best  service  in  proving  the  unitary  character  and  integrity  of  the  book.  Compare  what  the  last 
named  of  these  beautifully  as  strikingly  remarks  concerning  this  subject  (Preface,  Sec.  III.  f.) : 
"As  in  landscapes,  whose  forms,  in  consequence  of  previous  struggles  of  contending  elements 
contrast  in  a  manner  apparently  lawless  and  wild,  the  eternal  law  of  all  natural  formation  is 
stamped,  but  in  another  form  ;  thus  the  Divine  impulse  that  appears  to  every  candid  mind  in  the 
book  of  Koheleth,  cannot  be  wanting  in  regularity  and  unity  in  its  revelation.  Although  per- 
meated by  the  most  ardent  contest  of  a  human  heart  full  of  inward  glow,  it  presents  in  the  forms 
of  its  revelation,  and  in  consequence  of  this  previous  strife,  something  of  the  not  entirely  lawless 
dismemberment -of  a  volcanic  region.  Yes,  as  landscapes  of  this  kind  present  to  the  eye  of  the 
artist  an  especially  rich  material  with  which  to  express  his  indwelling  idea  of  beauty  in  bold  and 
stupendous  forms,  so  may  we  say  that  the  sublimity  of  the  Divine  mind  is  most  deeply  felt  in 
the  rough  and  dismembered  form  of  the  'book  of  Koheleth." 

§  4.     EPOCH    AND   AUTHOR. 

Neither  the  title  nor  the  contents  of  this  book  can  be  used  to  sustain  the  traditional  opinion 
that  Solomon  is  the  author  of  it  (though  it  presents  the  fundamental  features  of  the  physics  of 
Solomon,  as  the  proverbs  those  of  his  ethics,  and  the  Song  those  of  his  logic — comp.  the  general 
introduction  to  the  Solomonic  writings,  ^  1,  Obs.).  For  the  manner  in  which  the  self-designa- 
ting Koheleth  speaks  of  himself,  chap.  i.  1 ;  xii.  16,  as  tlie  Son  of  David  and  King  of  Jerusalem, 
and  then  attributes  to  himself  works,  undertakings,  and  qualities,  whose  originator  and  bearer 
history  teaches  to  be  Solomon  alone  (ii.  4  till  xii.  15;  viii.  9  ff.;  comp.  ^2),  indicates  rather  a 
literary  fiction  and  an  artful  self-transposition  of  the  author  into  the  place  of  Solomon,  than  the 
direct  Solomonic  authorship.  For  the  author  says  i  12:  that  he,  Koheleth,  has  been  king  in 
Jerusalem,  and  speaks,  vii.  15,  of  the  "  days  of  his  vanity,"  as  if  he  had  long  been  numbered  with 
the  dead!  And  again,  what  he  says  of  himself,  i.  16;  ii.  7,  9:  that  he  was  wiser  and  richer 
than  all  before  him  iyi  Jerusalem,  points,  under  unbiassed  exposition,  clearly  to  an  author  diffe- 
rent from  the  historical  Solomon :  and,  moreover,  the  allusions  to  his  prosperity,  as  not  less  the 
boasting  expressions  regarding  his  own  wisdom  in  i.  16 ;  ii.  3,  9,  and  finally  the  remarks  in  refe- 
rence to  him  as  a  person  belonging  to  history,  vii.  27;  xii.  9-11,  are  scarcely  in  harmony  with 
the  authorship  of  Solomon  the  son  and  successor  of  David.  And  that  also  which  is  said,  vii.  10, 
of  the  depravity  of  the  times,  accords  as  little  with  the  age  of  Solomon,  the  most  brilliant  and  pros- 
perous of  Israelitish  history,  as  the  manner  in  which,  iv.  13-16  ;  v.  7  ff.;  viii.  2-10 ;  x.  4  ff.    IG  ff 


14  INTRODUCTION  TO  ECCLESIASTES. 

it  is  spoken  of  princes  and  kings,  indicates  the  man  as  speaker  who  himself  is  king.  And  alto- 
gether unkingly  sound  the  complaints  in  iii.  17;  iv.  1 ;  x.  5-7  concerning  unjust  judges,  violent 
tyrants,  officers  given  to  imposition,  and  slaves  and  fools  elevated  to  high  offices  and  honors,  etc.: 
these  are  all  lamentations  and  complamts  natural  enough  in  a  suffering  and  oppressed  subject, 
but  not  in  a  monarch  called  and  authorized  to  abolish  the  evils  (comp.  Obs.  1). 

To  these  references  to  an  author  other  than  Solomon,  and  an  origin  considerably  later  than  the 
Solomonic  period,  may  be  added  also  the  linguistic  peculiarities  of  the  book,  which  point  with 
great  definiteness  to  an  epoch  after  the  exile.  Compared  with  the  prosaic  and  poetic  diction  of 
writings  antecedent  to  the  exile,  that  of  this  book  shows  a  comprehensive  breadth  and  superfluity 
of  Aramaic  words,  forms,  particles  and  significations  only  comparable  with  similar  appearances 
of  well-known  productions  of  post-exile  literature,  e.  g.,  the  Books  of  Ezra,  Nehemiah,  Esther, 
the  earliest  prophetic  writings.  The  linguistic  character  of  the  book  is,  on  the  whole,  in  such 
direct  contrast  with  that  of  the  genuine  and  old  Solomonic  writings,  especially  of  the  constituent 
parts  of  the  Proverbs,  and  in  the  use  and  formation  of  certain  favorite  philosophical  expressions, 
that  these  isolated  contacts  with  the  old  Solomonic  thesaurus  and  custom  are  necessarily  attribu- 
table to  a  direct  use  of  these  older  writings  on  the  part  of  the  author ;  while  in  other  regards  a 
most  radical  difference  is  observable  in  the  two  spheres  of  language  and  observation.  We  con- 
demn, however,  as  an  unscientific  subterfuge,  the  opinion  of  some  that  Solomon  purposely 
used  in  Ecolesiastes  the  Chaldaic  mode  of  expression  of  the  philosophers  of  his  age  (comp. 
Obs.  2). 

For  a  more  exact  determining  of  the  person  of  the  author,  and  the  epoch  in  which  he  wrote, 
the  descriptions  given  by  him  of  the  religious  and  moral  conditions  of  his  nation  and  its  cotem- 
poraries,  offer  some  hints  and  assistance.  According  to  iv.  17;  v.  5  and  ix.  2,  the  temple  wor- 
ship was  assiduously  practiced,  but  without  a  living  piety  of  heart,  and  in  a  hypocritical  and 
self-justifying  manner  ;  the  complaints  in  this  regard  remind  us  vividly  of  similar  ones  of  the 
prophet  Malachi  (e.  g.,  Mai.  i.  6  to  ii.  9  ;  iii.  7  ff. ),  with  whose  book,  moreover,  our  own  comes 

in  striking  contact  in  some  points  of  language,  namely,  in  the  use  of  the  expression  TlN/Sn 

'"  the  angel "  in  the  sense  of  "priest"   (chap.  v.  5;  comp.    iTin'  T]}{7D  ^^-  »■  '?)•     Other 

expressions  of  the  author,  regarding  the  religious,  moral,  and  social  vices  and  evils  of  his  age, 
remind  us  of  the  lamentations  of  Ezra  and  Nehemiah  in  reference  to  the  misery  under  the  Per- 
sian Satraps,  e.g.,  what  he  says  about  the  decline  of  public  justice  (iii.  17),  the  violent  oppres- 
sion of  the  innocent  (iv.  1 ;  vii.  5),  the  perversion  of  judgment  in  the  provinces  (v.  8),  the  ad- 
vancement of  idle,  incapable,  and  purchasable  men  to  high  honors  and  places  (vii.  7;  x.  5-7; 
xvii.  19),  the  debauchery  of  officers  and  lofty  ones  of  the  realm  (x.  16-19),  informers  and  secret 
police  (x.  20),  the  increase  of  immoral,  unrighteous,  and  selfish  conduct  of  the  great  multitude 
(iv.  4,  8;  V.  9;  viii.  10,  11 ;  ix.  3).  The  harmony  of  these  passages  with  much  that  is  similar 
in  the  books  of  Ezra,  Nehemiah,  and  Esther  (comp.  e.  g ,  Ez.  iv.  Iff.;  ix.  1  ff;  Neh.  i.  3ff.;  ii. 
10,  19;  iii.  33ff;  iv.  1  ff.;  xiii.  10 ff.;  E^th.  iii.  Iff;  v.  9ff.),  is  the  more  significant  because  our 
book  uses  in  common  with  these  very  literary  productions  of  the  Persian  period  a  word  indis- 
putably Persian,    (  r-IIHfl  edict,  command,  chap.  viii.  11:  comp  Ez.  iv.  17;  Esth.  i.  20,  e^c). 

T    :     . 

There  is  no  exact  indication  in  the  book  of  a  later  period  of  authorship  than  that  of  the  books  of 
Nehemiah  and  Malachi,  or  than  the  last  decades  of  the  fifth  century  before  Christ, — neither  in  the 
gloomy  view  of  tlie  world  and  the  melancholy  philosophy  of  the  author  extending  at  times  to 
inconsolable  doubts  of  Providence,  which  might  have  been  easily  indulged  in  immediately  after 
the  exile, — nor  in  the  complaint  about  the  making  of  many  books  (chap  xii.  12),  to  which  by  no 
means  the  last  period  of  Persian  rule  should  be  the  first  to  offer  an  inducement,  nor  finally  in  the 
apparent  controversy  against  Pharisaical,  Sadducean  and  Esssean  principles  (iv.  17;  v.  6;  vii. 
'2-6 ;  ix,  2) ;  for  this  is  a  controversy  which  in  truth  refers  only  to  the  germs  and  additions  of 
the  mode  of  thinking  of  these  parties  extant  since  the  exile,  or  since  the  period  immediately 
preceding  the  exile,  and  not  referring  to  the  life  and  doctrine  of  these  sect-like  parties  as  they 
were  in  the  last  century  before  Christ.  The  fact  that  this  book  hints  no  where  in  the  slightest 
at  the  political  condition  of  the  Jewish  people  under  the  Ptolemaic  and  Seleucidan  rulers,  .md 


I  4.  EPOCH  AND  AUTHOR.  16 


not  less  the  fact  that  it  has  been  accepted  in  the  canon  of  the  Old  Testament,  while  the  book  of 
Sirach,  composed  soon  after  the  commencement  of  the  Macedonian  rule,  was  excluded  from  it,  a» 
from  an  already  finished  collection,  testifies  pretty  clearly  against  the  composition  of  the  book  in 
80  late  a  post-Persian  period  (comp.  Obs.  3). 

If  this  book  may  therefore  be  very  probably  considered  as  about  contemporary  with  Nehemiah 
and  Malachi,  or  between  450  and  400,  then  we  may  find  the  inducement  and  aim  of  its  produc- 
tion in  the  fact  thit  the  sad  condition  of  his  nation,  and  the  unfortunate  state  of  the  times,  led 
the  author  to  ihe  presentation  of  grave  reflections  as  to  the  vanity  of  all  earthly  things,  and  to 
the  search  after  that  which,  in  view  of  this  vanity,  could  aflford  him  consolation  and  strength  of 
faith,  and  the  same  to  other  truth-loving  minds  led  by  the  sufferings  of  the  present  into  painful 
inward  strife  and  doubts.  The  result  of  these  reflections,  the  author — a  God-fearing  Israelite, 
belonging  to  the  caste  of  the  Chakamim,  or  wise  teachers  of  that  time  (chap.  xii.  9-11 ;  comp. 
1  Kings  iv.  31),  whose  personal  relations  cannot  be  more  clearly  defined,  thought  to  bring  most 
fittingly  to  the  knowledge  and  appropriation  of  his  contemporaries,  by  presenting  King  Solomon, 
the  most  distinguished  representative  of  the  Israelitish  Chakamim,  and  the  original  ideal  concep- 
tion of  all  celebrated  wise  men  of  the  Old  Testament,  as  a  teacher  of  the  people,  with  the  vanity 
of  earthly  things  as  bis  theme.  And  he  puts  into  the  mouth  of  this  kingly  preacher  of  wisdom 
(Koheleth — comp.  §1)  as  his  alter  ego,  mainly  two  practical  and  religious  deductions  from  that 
theme;  1)  the  principle  that  while  renouncing  the  traditional  belief  of  a  temporal  adjustment  of 
Divine  justice  and  human  destinies,  we  must  seek  our  earthly  happiness  only  in  serene  enjoy- 
ments, connected  wilh  wise  moderation  and  lasting  fidelity  to  our  trusts;  and  2)  the  exhortation 
to  a  cheerful  confidence  in  the  hope  of  a  heavenly  adjustment  between  happiness  and  virtue,  and 
to  a  godly  and  joyous  looking  to  this  future  and  just  tribunal  of  God  (comp.  Obs.  4). 

OBSERVATION   1. 

The  Talmud  seems  to  express  a  certain  doubt  of  the  traditional  Jewish  and  Christian  view, 
that  Solomon  himself  wrote  this  book  when  it,  Baba  Vathra,  f  14,  15  (comp.  Schalschelleth 
Hakkabala,  f  6G),  makes  the  assertion  that  Hezekiah  and  his  philosophers  (Prov.  xxv.  1)  wrote 
Isaiah,  Proverbs,  the  Song  of  Solomon,  and  Ecclesiastes.  But  this  assertion  does  not  so  much 
regard  the  actual  composition  of  these  books  as  their  final  revision  and  introduction  into  the 
Canon;  the  origin  of  their  entire  contents  from  the  authors  named,  and  consequently  their  au- 
thenticity in  the  strict  sense  of  the  word,  is  not  called  into  question.  Of  a  more  serious  charac- 
ter are  the  objections  raised  by  Luther  against  the  Solomonic  origin  of  Ecclesiastes.  In  his 
preface  to  the  German  translation  of  this  book,  written  in  1524,  he  says :  "  The  book  was  not 
written  or  arranged  by  King  Solomon  himself  with  his  own  hand,  but  was  heard  from  his  mouth 
by  others,  and  collected  by  the  learned  men.  As  they  themselves  finally  confess  when  they  say  : 
These  words  of  the  philosophers  are  spears  and  nails,  arranged  by  the  masters  of  the  congrega- 
tion, and  presented  by  one  shepherd ;  i.e  ,  certain  chosen  ones  at  that  time  were  ordered  by  kings 
and  people,  this  and  other  books  of  Solomon,  presented  to  the  one  shepherd,  so  to  place  and 
arrange,  that  no  one  should  have  need  to  make  books  according  to  his  desire;  as  they  therein 
complain  that  of  book-making  there  is  no  end,  and  forbid  others  to  undertake  it.  Such  people 
are  called  the  masters  of  the  congregation,  so  that  the  books  must  be  accepted  and  ratified  by 
their  hand  and  office.  For  the  Jewish  people  had  an  external  government  established  by  God, 
in  order  that  these  things  might  be  surely  and  justly  arranged.  Thus  also  the  book  of  the  Pro- 
verbs of  Solomon  was  put  together  by  others,  and  at  the  close  the  teachings  and  sayings  of  some 
wise  men  were  added  Thus  also  the  Song  of  Solomon  seems  like  a  pieced  book,  taken  by  others 
from  his  mouth.  Therefore  also  is  there  no  order  in  these  books,  but  one  part  is  mingled  with 
the  other,  since  they  did  not  hear  all  at  one  period,  nor  at  once,  as  must  be  the  way  with 
such  books  " — He  judges  still  more  boldly  about  the  same  book  in  one  of  those  casual  remarks 
of  his  "Table  Ta'k,"  to  which,  however,  he  would  himself  scarcely  have  given  any  scientific  va- 
lue (Works,  Erlangen  Ed.,  Vol.  62,  128) :  "  This  book  ought  to  be  more  complete ;  there  is  too 
much  broken  off  from  it — .it  has  neither  boots  nor  spurs — it  rides  only  in  socks,  just  as  I  did 
when  in  the  cloister. — I  do  not  believe  that  Solomon  was  damned,  but  it  was  thus  written  to 
terrify  kings,  princes  and  rulers.     Thus  he  did  not  write  Ecclesiastes,  but  it  was  composed  by 


INTEODUCTION  TO  ECCLESIASTES. 


Sirach  at  the  time  of  the  Maccabees.  But  it  is  a  very  good  and  pleasant  book,  because  it  has  much 
fine  doctrine  concerning  the  household.  And,  moreover,  it  is  hke  a  Talmud,  composed  of  many 
books,  perhaps  from  the  library  of  King  Ptolemy  Evergetis  in  Egypt.  As  also  the  Proverbs  of 
Solomon  were  brought  together  by  others,"  etc. — Lutheb  seems  by  no  means  to  have  always 
entertained  this  opinion  of  the  book,  disputing  its  authenticity  as  well  as  its  unity;  in  his  Latin 
Commentary  at  least  (Ecclesiastes,  Solomonis  cum  annoialionibus,  1532,  Ed.  Erlang.,  Lat.  T,, 
XXL,  p.  1  ss.),  he  presents  the  immediate  hearers  and  contemporaries  of  King  Solomon,  as 
writing  the  pronounced  contents  of  Koheleth  :  "  Titulum  Ecclesiaslas  sive  conciunaloris  magu  re- 
ferendum puto  ad  ipsius  libri,  qaam  ad  auloris  nomen,  ut  inlelligas  hcBC  esse  verba  per  Salomo- 
nem  publice  dicta  in  condone  quadam  suorum  principum  et  aliorum.  Oum  enim  rex  essel,  non 
erat  sui  muneris  neque  officii  docere,  sed  sacerdolum  el  Levilarum.  Quare  hcec  arbitror  dicta  a 
Salomane  in  conventa  quodam  suorum,  seu  a  convivio,  vel  etiam  intra  convivium,  prcesentibus  ali- 
quot magnis  viris  et proceribus,  postquam  apudse  diu  el  multum  cogilasset  de  rerum  humanorum 
s.  poti/us  affeciuum  conditioned  vanilale,  qwe  sic  postea  (ut  fil)  illis  pr(Esentibus  effuderit,  deinde 
ab  illis  ipsis  magislris  communilatis  vel  ecclesia  excepla  el  collecta. —  Unde  et  in  fine  fatenlur  hcec 
se  accepisse  a  pasture  uno  el  congessisse.  Sicul  nostrum  quispicun  possel  in  convivio  sedens  de  rehus 
humanis  dispulare,  aliis,  quod  diceretur,  excipientibus.  Ut  scilicet  sit  publico  concio,  quam  ex 
Salomone  audierinl,  a  qua  condone  placuit  himc  librum  Cohelelh  appellare,  non  quod  Salomon 
ipse  concionaior  fuerit.  sed  quod  hie  liber  concionetur,  lamquam  publicus  sermo."  As  the  direct 
Solomonic  authorship  appears  here  decidedly  retained,  so  Luther  in  other  places  names  Solomon 
without  restriction  as  the  immediate  author,  just  as  do  Melancthon,  Brenz,  and  the  other 
contemporary  and  next  following  exegetists  throughout.  Grotius  was  the  next  one  to  take  up 
acrain  the  denial  of  the  Solomonic  authenticity,  and  indeed  in  a  far  more  distinct  and  consistent 
manner  than  Luthek.  See  the  Obs.  to  the  last  paragraph,  p.  15  f.  He  sought  in  some  measure 
to  give  a  scientific  foundation  to  the  assertion  of  a  post-Solomonic  origin  by  reference  to  the  later 
Chaldean  style.  "-Ego  Salomonis  non  esseputo,"  he  says,  "  sec?  scriptum  serius  sub  illius  regis  tam- 
quam pcenitentis  ducti  nomine.  Argumenla  ejus  rei  habeo  muUa  vocabula,  quce  non  alibi,  quam  iii 
Daniele,  Esdra  el  Chaldmis,  interpretibus  reperias."  Another  opponent  of  the  genuineness  of  the 
book  appeared  then  in  Herm.  v.  d.  Hardt  (de  libro  Coheleth,  1716),  who,  however,  did  not,  as 
Grotius,  and  as  subsequently  and  more  decidedly  G.  Ph.  Chr.  Kaiser  (comp.  I  1,  Obs.  1), 
think  Zerubbabel  to  be  the  author  of  the  book,  but  his  younger  contemporary,  Jesus,  son  of 
the  high  priest  Joiada.  Although  these  rather  arbitrary  and  poorly  supported  assertions  met 
strong  opposition  among  all  contemporaries,  and  J.  D.  Michaelis  declared  himself  decidedly  in 
favor  of  the  direct  Solomonic  origin  of  the  book  (Poetic  Outline  of  Ihe  Thoughts  of  Ecclesiasles  of 
Solomon,  2d  ed.,  1762),  nevertheless,  since  the  epoch  of  genuine  rationalism,  the  belief  of  its  com- 
position in  a  post-exile  era,  and  by  a  philosopher  identified  with  Solomon  by  means  of  free  poetic 
fiction,  has  become  so  general,  that  since  that  time,  even  from  orthodox  quarters,  only  a  rather 
isolated  opposition  has  appeared.  The  defence  of  the  Solomonic  origin  has  been  attempted  by 
ScHELLINa  (Salomonis  qum  supersunl,  etc.,  1806),  F.  de  Rouorment  (Explication  du  livre  de  l 
.E'cc^esi'as^;;,  Neuchatel,  1844),  H.  A.  Hahn  (Commentary,  1860),  Wangeman  (Ecclesiastes prac- 
tically treated  according  to  contents  and  connection,  1853),  Ed  Bohl  (see  Obs.  2),  and  also  the 
Catholics,  Welte  (Herbst's  Int.,  II..  2,  252  S.).  Ludw  van  Essen  (Ecclesiastes,  Schaffhausen, 
1856),  and  others;  while  the  opposite  view  has  found  representatives  not  only  in  Ewald,  Um- 
BREIT,  Elster,  Vaihinoer,  Bleek  (Int.  to  the  0.  T.,  p.  641  ff.),  H.  G.  Bernstein  (comp. 
Obs.  3).  etc.,  but  also  in  Haveknick,  Keil,  Hengstenbebg,  0.  V.  Gerlach,  Vilmar,  De- 
LITZSCH,  and  others. 

OBSERVATION    2. 

The  numerous  Aramaisms  in  the  book  are  among  the  surest  signs  of  its  post-exile  origin  ■, 
of  these  nearly  every  verse  presents  some:  For  example.  17X  'f  (^i-  6;  Esth  vii.  14) ;  7D3  ^" 
cease,  rest  (xii.  3,  Dan.  v.  19;  Esth.  v.  9)  ;  fOf  time  (iii.  1  ;  Neh.  xi.  6;  Esth.  ix.  27,  31)  , 
•^^■3  to  succeed,  prosper  (x.  10;  xi.  10;  Esth.  viii.  5) ;  nj'nP  P^vinee  (xi.  8  ;  v.  7) ;  Djiri3 


i  4.  EPOCH  AXD  AUTHOR.  17 


eilict   (compare  what  is  said  above,  (p.    14)  ;    *1^'i3.  interpretation,  moaning  (viii.  1  ;  comp, 

I>.in.  xi.  uff.J  ;  kS  "IC'N  '730  so  that  not  (iii.  11);  nSV^S  exactly  like  (v.  15);  J^^'^f 

to  rule  (ii.  19;  v.  18;  Neh.  v.  15;   Esth.  ix.  1) ;  HJo'^f  authority,  ruler  (viii.  4,  8;  Dan.  iii.  2, 

3)  ;  ?pf^  to  be  right  (i.  15;  vii.  13;   xii.  9;   comp.  Dan.  iv.  .33)  ;  fl'pjl  powerful  (vi.  10;  Dan. 

ii.  40,  42  ;  iii.  3) ;  likewise  the  particles  ^^3  long  since  (i.  10;  ii.  12,  16) ;  7Q  t*.)n  without  (ii. 

L'5);  i"\13T    /V  '-"^  account  of  (vii.   19);   JJ*   njj  what  was   (i.   9;   iii.  15). — Ed.  Bohl  has 

lately  tried  in  vain  to  weaken  the  testimony  against  the  Solomonic  origin  of  the  book,  contained 
in  these  numerous  direct  and  indirect  parallelisms  with  the  books  of  Daniel,  Ezra,  Nehemiah, 
Ksther,  elc.  ( Disserlalio  de  Aramaismis  libri  Kohelelh,  qua  librum  Salomoni  vindicare  conalur, 
Erlang.,  1864).     To  these  we  may  add  the  many  peculiar  philosophical  expressions,  as :  Hin' 

advantage,  gain,  excellence  (i.  3  ;  ii.  13)  ;  f'np'D,    p Spt,    pSti'll,    m;?"(,    i^V^'   togetl^er 

with  numerous  abstract  forms  in  JT]  as  HI/ 71*7  niadness  (x.  13)  ri172P  foolishness  (i.  17; 
ii.  3) ;  ni^inj'  morning  red,  youth  (xi.  10)  ;  /Tl"7flJJ'  sluggishness  (x.  18),  etc.  Where 
there  appear,  on  the  contrary,  characteristic  expressions  and  terms  from  the  old  Solomonic  lan- 
guage, there  every  time  the  thought  of  borrowing  is  patent.  Thus  the  expression  flJO  71^3 
tlie  bird  (x.  10;  comp.  Prov.  i.  17);  that  favorite  conception  73n  ('•  2,  etc.:  comp.  Prov.  xiii. 
11 ;  xxi.  6  ;  xxxi.  30) ;   the  expression  Q'T  PDH  fo'd  the  hands,  as  a  picture  of  idleness  (iii. 

-  T      I        -     T 

5;  iv.  5;  comp.  Prov.  vi.  10;  xxiv.  33) ;  Kfl'lQ  remissio  (x.  4  ;  comp.  Prov.  xiv.  30  ;  xv.  4) ; 

nSyV  laziness  (x.  10;  comp.  Prov.  xix.  15) ,   T))\*,*  street  (xii.  4,  5;  comp.  vii.  8;  Cantic.  iii. 

•2)  ;    the  word  play  in   0{J>  and  ?pj^'  (vii.  1;  comp.  Cantic.  i.  3) ;  rnj.3^n  delights  (ii.  8; 

("antic,  vii.  7;  Prov.  xix.  10).  Compare  Havebnick,  Introduction  to  0.  T.,  I., p.  233;  Ewald, 
Poets  of  0.  T.,  II.,  268  f.  The  Hebrew  is  here  so  strongly  permeated  with  the  Aramaic,  that  there 
are  not  only  many  individual  words  entirely  Aramaic,  but  the  foreign  influence  extends  into  the 
smallest  veins,  while  at  the  same  time  the  material  remaining  from  the  old  language  has  been  far- 
ther developed  under  Aramaic  influence.  Indeed  this  book  deviates  farther  than  any  other  in  the 
0.  I'.from  the  ancient  Hebrew,  so  that  one  is  easily  tempted  to  believe  that  it  was  the  latest  of  them 
all.  But  this  would  be  a  hasty  and  erroneous  conclusion,  for  the  Aramaic  penetrates  not  suddenly 
and  violently,  but  by  degrees  ;  so  that  in  this  period  of  intermingling,  the  one  writer  might  adopt  a 
much  stronger  Aramaic  tint  than  the  other.  We  see  from  this,  and  from  many  idioms  here  ven- 
tured on  for  the  first  time,  and  wholly  absent  elsewhere  (e.  g.,  "  under  the  sun,"  i.  e.,  on  the  earth) 
only  so  much,  that  this  book  comes  from  an  author  from  whom  we  have  nothing  else  in  the  0.  T.: 
to  all  appearances  he  lived  not  even  in  Jerusalem,  but  in  some  country  of  Palestine;  for  we  can 
safely  enough  thus  conclude  from  the  proverbial  phrase,  "  To  go  to  the  city,"  i.  e.,  Jerusalem,  x. 
15,  compared  with  similar  expressions,  vii.  19,  viii.  10  ("1*V3  in  thecity),and  on  the  contrary 

,~fy^J3  V.  7,  or  j^^j}>  V.  8,  the  field  (or  soil). — Whether  this  conclusion,  as  well  as  that  one  for  the 

T       ■    ;  V  T 

.laiiie  reason  based  on  the  expression  "  King  in  Jerusalem,"  i.  1,  is  so  perfectly  well  assured,  might 
well  be  doubted;  comp.  for  the  phrase  "1*1^3  also  Song  of  Solomon,  iii.  2,  3  ;  v.  7  :  Deut.  xxviii.  3 ; 

and  also  the  exegetical  explanations  to  x.  15.  What  Ewald  (p.  269,  note  1)  adduces  concerning 
t  lie  linguistic  probabilities  in  favor  of  Galilee  as  the  residence  of  the  author,  is  in  any  case  insuffi- 
cient. 

OBSERVATION    3. 

Havernick,  Keil,  Henqstenberq,  etc.,  accord  with  our  above  transfer  of  the  epoch  of  the 
composition  of  Ecclesiastes  into  the  second-third  of  the  Persian  period,  or  into  the  times  of  Ne- 
liemiah  and   Malachi   (4.30-400).     Rosenmuller,   de  Wette,  Knqbel,  Ewald,  Vaihinger, 


18  INTRODUCTION  TO  ECCLESIASTES. 

Elster,  Bleek,  el  al.  go  a  little  farther  down;  they  think  it  could  not  have  originated  until 
the  last  years  of  the  Persian  rule,  or  perhaps  (so  at  least  the  first  three)  even  not  until  the  be- 
ginning of  the  Macedonian  period.  As  reasons  for  this  view  they  say  (Elsieb,  p.  7  f. ;  Vaih. 
p.  51  ff.) :  1)  the  period  of  Nehemiah,  and  indeed  also  the  next  following  decades,  (mainly  there- 
fore the  years  480  till  3J0),  could  not  be  brought  into  consideration,  they  being  the  happiest 
periods  of  Israel  during  the  Persian  rule;  the  origin  of  Koheleth  must  occur  in  a  time  of  greater 
national  adversity  and  sorrow,  such  as  did  not  begin  till  after  Artaxerxes  II.  (ilnemon)  ;  2)  the 
complaint  about  the  making  of  many  books  (xii.  12),  points  to  a  period  "  in  which  a  diffuse  and 
unfruitful  literature  has  been  formed  by  a  peculiar  learning  of  the  schools,"  (Elsiee  and 
EwALD);  3)  the  commencement  of  sectarianism  which  did  not  appear  untd  after  the  peaceful 
period  of  Artaxerxes  II.  (-101-358),  forms  the  historical  inducement  to  many  of  the  expressions 
in  the  book,  as  iv.  17;  v.  6;  vii.  2-6  ;  ix.  2,  (Vaih.)  ;  4)  in  the  same  way  the  book  presupposes 
the  entire  disappearance  of  prophetic  literature,  and  must  therefore  have  been  written  a  consi- 
derable period  after  Malachi;  5)  the  author  points  on  the  one  hand  to  the  occasional  desire  of 
apostacy  from  the  Persian  Kings  (viii.  2),  on  the  other,  he  foresees  the  fall  of  the  Persian  realm, 
and  admonishes  them  to  wait  for  the  fitting  time,  adding  a  warning  against  precipitate  action 
(viii.  5;  X.  8-11,  18,  20);  these  are  all  references  to  the  last  decades  of  the  Persian  period, 
or  to  the  years  360-340,  as  the  probable  era  of  the  origin  of  the  book  (Vaih.).  Hengstenberg 
has  answered  the  first  of  these  arguments  in  a  thorough  manner,  and  has  shown  that  nothing 
very  definite  is  known  of  a  more  oppressive  and  violent  character  of  the  Persian  rule  during  its 
last  period,  but  that  this  from  the  beginning  to  the  end  was  severe  and  tyrannical  for  the  Jews, 
and  that  especially  under  Nehemiah  there  was  much  cause  for  complaint,  deep  mourning,  and  des- 
pair, as  may  be  clearly  enough  seen  from  Neh.  v.  15,  18  ;  viii.  9 ;  ix.  36,  37  ;  xiii.  10,  11,  15  ff. 
Against  the  second  argument,  taken  from  Koa.  xii.  12,  we  would  refer  to  what  has  already  be/;n 
said  (^  3,  Obs.)  on  the  reference  of  the  expression  "  making  many  books  "  not  only  to  the  Jewish, 
but  also  to  the  entire  oriental  as  well  as  the  Grecian  literature;  whereby  this  argument  is  lost 
for  a  later  period  of  composition.  No.  3,  includes  the  wholly  untenable  assumption  that  the 
germs  of  the  "sects  "  of  the  Pharisees,  Sadducees,  and  Essenes  were  not  known  before  the  year 
400  before  Christ ;  a  view  so  much  the  more  groundless,  the  more  distinctly  the  germs  to  these 
peculiar  religious  and  moral  tendencies  may  be  traced  back  to  a  considerably  earlier  period  ;  as 
for  instance  in  the  second  part  of  the  prophet  Isaiah, Sadducean  unbelief  and  materialism  (chap. 
Ivii.  3  ff.  ;  lix.  1,  ft'.),  and  Pharisaic  justification  by  works,  and  hypocrisy  are  deprecated,  and  the 
same  may  be  shown  in  Jeremiah  (comp.  Reuss,  History  of  Christian  Theology  in  the  Apostolic 
Age,  I.  p.  126  ss.).  Though  it  may  be  a  fact  that  according  to  the  many  quoted  passages  iv.  17  ; 
V.  6 ;  vii.  2-6,  etc.,  in  Koheleth,  there  appear,  in  the  germ,  the  scepticism  of  fie  Sadducees,  the 
anxiety  and  timidity  of  the  Pharisees,  the  pleasure  in  morose  retirement  of  the  Essenes  (Ewald, 
Hist,  of  Israel,  IV.  495)  ;  nevertheless,  from  this  fact  but  the  one  probability  for  determining  the 
period  of  tliis  book  is  to  be  deduced,  and  that  is  that  it  belongs  to  the  time  of  the  exile,  or  to 
one  subsequent;  any  thing  more  definite  cannot  be  deduced  from  it.  Comp.  also  the  exegetical 
illustrations  to  the  passages  quoted,  and  to  ix.  2. — The  fourth  of  the  above  arguments  is  based  on 
the  erroneous  supposition  that  the  labors  of  the  prophets  were  unknown  to  the  author  and  distant 
from  him,  and  that  with  him  appeared  a  new  mode  of  understanding  the  divine  truth  of  revela- 
tion, beside  which  a  prophetic  literature  could  not  well  be  imagined  (Elster).  To  which  we 
reply  that  there  is  nowhere  in  this  book  so  decided  an  ignoring  of  the  presence  of  the  prophets 
as  that  contained  in  Mace.  xiv.  41,  and  that  the  author  <lid  not  find  sufficient  inducement  to  re- 
fer to  the  labors  of  the  few  bearers  of  prophetic  truth  whom  he  and  his  contemporaries  may  per- 
haps have  known, — men  like  Zachariah,  Haggai,  and  Malachi — any  more  distinctly  than  he  had 
already  done  in  speaking  of  wisdom  and  wise  men.  As  to  the  fifth  reason  for  the  composition 
of  the  book  in  the  last  decades  of  the  Persian  rule,  it  rests  on  exegetical  supports  entirely  too 
insecure  to  permit  u=<  to  attach  any  weight  to  it.  The  desire  of  apostacy  from  the  Persian  king, 
or  the  wavering  in  loyalty  (Vaih)  in  passage  viii  2,  must  be  artificially  introduced;  and  that 
the  passage  in  chap.  X.  18,  "By  much  slotiifulness  the  building  decayeth;  and  through  idle- 
ness of  hands  the  house  droppeth  through,"  is  a  special  reference  to  the  near  approach  of  th« 


i  4.  EPOCH  AND  AUTHOR.  I'J 


ruin  of  the  Peisiun  kiugdom,  ia  quite  as  untenable,  as  it  is  arbitrary  to  find  in  viii.  5;  x.  8-11, 
20.  witniiDgs  against  a  national  rebellion,  or  immature  efforts  for  throwing  off  the  Persian  yoke. 
And  in  general  it  is  advisable  to  refrain  as  much  as  possible  from  introducing  political  references 
into  the  book,  and  instead  of  that  to  devote  so  much  greater  attention  to  its  allusions  to  the  re- 
ligious and  esthetical  conditions  of  its  period.  These  allusions  however  present  many  strikingly 
close  parallelisms  with  the  book  of  Malachi ;  as  whose  most  immediate  contemporarv  in  the  whole 
of  the  Old  Testament  literature,  Koheleth  may  therefore  very  properly  be  considered.  On  ac- 
count of  this  unmistakable  connection  with  the  "  seal  of  the  prophets,"  this  book  can  scarcely  be 
brought  down  lower  than  the  year  400  before  Christ,  and  the  hypothesis  nearest  to  our  own,  of 
Bernstein  ( Qawstiones  Kohehthance)  and  of  Delitzsch  ( Commenlary  on  Job,  p.  15)  must 
therefore  be  rejected,  according  to  which  it  originated  under  Artaxerxes  II.  therefore  between 
400  and  360,  B.  C.  Still  more  decidedly  must  we  reject  the  views  of  Beegst,  Beethold,  Schmidt, 
et  al.,  which  accept  the  period  between  Alexander  the  Great  and  Antiochus  Epiphanes,  those  of 
ZiEKEL  and  Hartmann  which  adopt  the  epoch  of  Maccabean  struggles  for  liberty,  as  well 
as  those  of  Hitzig,  who  takes  the  precise  year  204  B.  C.  as  the  period  of  the  composition. 
The  arguments  presented  by  the  latter  for  this  exact  period,  are  mostly  the  merest  assumptions  ; 
e.  g.  the  assertion  that  chap.  viii.  2,  points  to  the  period  after  Ptolemy  Lagi,  who  was  the  first 
to  demand  an  oath  of  allegiance  from  the  Jews  [Josephus,  Archxsology ,  xii.  1) ;  the  opinion 
that  chap.  x.  16-19  refers  to  the  commencement  of  the  government  of  Antiochus  Epiphanes, 
who  at  his  father's  death  was  only  five  years  old;  that  the  little  city,  chap.  ix.  14 f.  is  the  little 
marine  city  of  Dora  with  its  victorious  resistance  to  King  Antiochus  the  Great,  218  B.  C.  ;  that 
the  amorous  woman,  chap.  vii.  26,  is  Agathoklea,  the  concubine  of  Ptolemy  Philopator  f,  xx.  3): 
that  the  former  days  were  better  than  these  of  chap.  vii.  10,  point  to  the  more  happy  periods  for 
the  Jews  of  the  first  three  Ptolemys.  How  poorly  the  acceptance  of  such  special  references  har- 
monizes with  the  otherwise  general  contents  of  the  respective  passages,  the  separate  exegesis  of 
each  will  show  more  pointedly.  The  affinity  between  the  Book  of  Wisdom  and  Koheleth,  ad- 
duced by  Hitzig,  does  not  therefore  prove  the  composition  of  the  latter  in  the  Alexandrine  era, 
because  the  "  Wisdom  "  is  the  original  Greek  product  of  a  later  imitator  of  the  ancient  Hebrew 
Chokmah-literature,  but  Koheleth  is  an  original  production  of  this  latter,  and  of  a  specific  He- 
brew character,  whose  isolated  parallelisms  with  that  apocryphal  writer  must  arise  from  the  use 
made  of  him  by  the  author  of  it.  (Comp.  Hahn,  in  Reuters  Reperl.  1838,  Vol.  XIV.  p.  104,  ff.) 

observation  4. 
The  aim  of  Ecclesiastes  has  ever  been  defined  in  very  different  ways.  Hierontmds  under- 
stood it  almost  wholly  in  a  theoretical  sense,  when  he  made  its  object  the  teaching  of  the  vanity 
of  all  earthly  things  ;  a  view  in  which  many  modern  men  have  followed  him,  as  Herder,  Eich- 
HOEN,  Friedlander,  Dathe,  and  others.  All  these  define  its  object  mainly  or  exclusively  ac- 
cording to  chap.  i.  2  ;  xii.  8,  and  similar  passages,  whilst  again  Paulus,  Umbreit,  Koster,  Ew- 
ALD,  et  al.  look  solely  to  such  passages  as  i.  3 ;  iii.  9  ;  vi.  11,  etc.,  and  make  the  aim  of  the  book 
the  demonstration  of  the  nature  of  the  highest  good.  The  view  of  Desvoedx  belongs  also  to 
the  theoretical  comprehension  of  the  book  (?  6) :  viz.,  that  the  author  of  it  would  prove  the  im- 
mortality of  the  soul,  and  a  future  reward  in  another  world,  with  which  undue  appreciation  of 
the  religious  character  of  the  book,  others  substantially  coincide,  as  M.  Fr.  Eoos  (Footsteps  of 
the  Faith  of  Abraham,  p.  76),  Rhode  [de  vett. poetarum  sapientia  gnomica,  p  223).  etc.  Kai- 
ser has  given  f»  the  book  an  historical  and  didactic  aim,  by  supposing  that  he  finds  therein  an 
allegorical  presentation  of  the  secret  history  of  the  Davidic  kings  from  Solomon  to  Zedekiah, 
(See  I  1  and  6).  De  Rodgement,  Umbreit,  and  V.itke  have,  on  the  contrary,  declared  it  to 
be  a  philosophical  composition,  with  the  difference,  however,  that  the  first  designates  its  tendency 
as  specifically  religious,  the  second  a'l  skeptical,  and  the  third  as  nihilistic.  Luther  makes  the 
aim  of  Ecclesiastes  wholly  practical  in  his  preface  to  the  books  of  Solomon  (Erl.  Ed.,  Vol.  LXIV. 
p.  37) ;  "  The  second  book  is  called  Koheleth,  what  we  call  Ecclesiastes,  and  is  a  book  of 
consolation.  If  indeed  a  man  will  live  obediently  to  the  teachings  of  the  first  book,  (i.  e.. 
Proverbs)  and  obey  its  commands,  he  is  opposed  by  the  devil,  the  world,  and  his  own  flesh, 
60  that  he  becomes  weary  of  his   condition,  and  averse  to  it.     As   now   Solomon  in  his  first 


20  INTRODUCTION  TO  EOCLESIASTES. 

book  teaches  obedience  in  contradistinction  to  mad  frivolity  and  frowardness,  so  in  this  book 
he  teaches  us  to  be  patient  and  constant  in  obedience  against  dissatisfaction  and  opposition, 
and  to  await  our  hour  with  peace  and  joy."  Corap.  his  Latin  Comment,  p.  8  :  Est  ergo  summa 
et  Scopus  hujus  libri,  quod  Solomon  vull  nos  reddere  jiacatos  el  quietis  aniniis,  in  communi- 
bus  negotii-s  et  casibus  hujus  vitas,  ut  vivamus  contenti  proisetUihus  sine  eura  el  cupidilate  fu- 
lurorum,  sicul  Paulus  ail:  "Sine  eura  et  solliciludine  agentes," — fulurorum  enim  curam 
I'rusCra  affligere.  Ibid.  p.  12:  "Est  ergo  [ut  repetens  dicam)  status  el  consilium  hujus  li- 
belli,  erudire  nos,  ut  cum  graliarum  actione  utamur  rebus  prtEsentibus  et  crealuris  Dei,  qtue 
nobis  Dei  benedictione  largiter  danlur  ac  donates  sunt,  sine  sollicitudine  juturoruin,  lanlum 
ut  tranquiUum  et  quietum  cor  habeamus,  et  animum  gaudii  plenum,  contenti  scilicet  verbo  et 
opere  Dei."  Against  the  traditional  Catholic  conception  of  the  book,  as  a  substantially  theo- 
retical representation  of  the  worthleasness  and  baseness  of  earthly  things,  Luther  argues  with 
energy:  "Nocuerunt  multum  hizc  libro  false  intellecto  pluriini  sanctorum  Palrxnn,  qui  sense- 
runl  Solomonem  h.l.doccre  contemplum  mundi,  i.e.,  reram  creatarumetordinatarum  a  Deo," 
etc. — The  Catholic  Hardouin,  quite  independent  of  Luther,  has  given  to  the  book  an  object 
closely  allied  to  his  when  he  says :  "  That  the  best,  that  is  the  most  tranquil,  the  most  in- 
nocent and  the  most  happy  thing  in  this  life,  is  to  enjoy  with  his  family  in  their  repasts, 
the  gain  that  a  legitimate  labor  may  have  acquired,  and  to  acknowledge  that  to  be  able  to  do  so  is 
a  gift  of  God,  which  we  should  consequently  use  with  thanks,  not  forgetting  that  we  shall  all  be 
summoned  to  the  judgment  of  God  for  these  as  for  all  other  things."  This  purely  practical  and 
moral  tendency  of  the  conception  of  most  expounders  of  the  rationalistic  school,  appears  debased 
to  a  meaningless  simplicity ;  for  example,  in  Ziskel,  Spohn,  Bertholdt,  Schmidt,  Gaab  (Con- 
tributions to  the  exegesis  to  the  Song  of  Solomon,  p.  48j,  G.  L.  Bauer,  [Int.  to  the  O.  T.,  p.  411) 
etc.  According  to  them  Ecclesiastes  teaches  "  how  one  can  enjoy  a  happy  life  and  avert  evils," 
(Zirkel);  oralso:  "  How  a  youth,  who  wishes  to  enter  the  great  world,  may  demean  him- 
self sagely  in  many  of  the  scenes  of  human  life,  and  deferentially  towards  God,  religion,  and 
virtue,"  (Spohn);  or:  "How  one  should  accept  fortune  and  misfortune,  joy  and  sorrow,"  (Ber- 
tholdt); or:  "How  one,  with  all  the  imperfection  of  his  destiny,  may  live  cheerful  and 
happy,"  (Gaab,  Bader),  or:  "How  laws  may  be  ascribed  to  human  effort,  to  keep  it  within 
proper  bounds,  and  point  out  the  limit  beyond  which  it  may  not  pass,"  (Schmidt),  etc. — The 
just  medium  between  the  practical  and  the  theoretical  in  fixing  the  aim  of  this  book,  is 
found  substantially  with  Gregory  op  Nyssa  ;  he  in  his  first  homily  regarding  it,  places  its 
tendency  in  the  elevation  of  the  mind  above  all  sensual  perceptions,  and  above  what  is  ap- 
parently greatest  and  most  magnificent,  to  the  super-sensual,  and  in  the  awakening  of  a 
strong  desire  for  this  super  sensual;  and  later,  he  declares  the  constant  joy  in  good  works 
that  springs  from  the  performance  of  them  to  be  substantially  identical  with  that  elevation, 
to  something  beyond  ttie  sensual;  (ri  6i7]vtiiii^  iizl  roig  Ka?,o'i(  ebcppoaivr/,  ^ts  ck  rav  ayattiiv  epyuv 
yifvarai).  *  Just  so  writes  Augustine,  (c?e  OJu.  Z)ej  XX.  3) :  Totum  istum  librum  vir  sapien- 
tissim,us  deputavit,  nan  ulique  ob  aliud,  7iisi  ut  earn  vilam  desideremus,  quce  vanitalem  non 
habel  sub  hoc  sole,  sed  veritalem  sub  illo,  qui  fecit  hunc  solem.  Several  expounders  of  the 
period  of  the  reformation,  have  more  fully  and  concretely  comprehended  the  object  of  thi» 
book  in  its  theoretical  as  well  as  in  its  practical  side,  e.  g.,  Brenz,  who  finds  its  benefits 
and  excellences  as  follows:  ^' quod  ad  timorem  et  fiducian  in  Deum  rede  nos  erudit  ac  duc-il, 
qidbas  sen  indicibus  quibusdam  ad  pium  creaturarum  usum  pertingamus ;"  Melanchthon, 
who  finds  its  principal  aim  in  the  confirmalio  sententice  de  providentia,  of  the  doctrijia  de 
ohedienlia  et  patierUia,  of  the  asseveratio  fulari  judicii,  and  encouragement  to  the  duties  of  one's 
calling.  Drusius,  according  to  whom,  .  .  .  "  agit  hie  liber  de  fine  bonorum : — suadet  aulem.  ut 
ab  hacvanilale  animum  atlollamus  ad  siiblimia.  Mercerus,  according  to  whom  Solomon  a]>erte 
docet  presentibus pacatis  et  tranquillis  animis  frui,  abjecta  humani  cordis  irrequieta  curiositale 
et  inconslanlui,  qaam  divilice,  honores,  magistratus,  uxor  el  ceterce  hujus  seculi  crealurce  bonce  ■••int, 
si  illis  cum  gratiarum  actione  et  Dei  timore  Pilaris,  animo  semper  in  Deum  sublato  nee  his  ter- 
renis  adiclo,"  el  al.     Starke  (in  his  Int.  I  9)  finds  a  double  aim  in  the  author;  a.)  in  reference 

*'H  ytlp  Ttav  im'oKMi'  ipyauia  viri/  fiif  5td  T^c  eXwi'Sos  eui^paifci  Toi'  Tatv  Ka\iav  irpoiarifLfVOV  ipytair  fi,eTti  Tai/Ta  it  alroKav 

ffii'  Tav  ayaOuif  eAiriSujf  itfa.uttnj  ifiio*-  ToU  oft'oi?  rrji'  fv^tpocrvyrii'  irpotrTt^Tjtrt*'. 


§  o.  THEOLOGICAL  SIGNIFICANCE  AND  CANONICAL  VALUES.  2J 

to  himself,  he  had  the  intention  publicly  to  confess  and  regret  his  foolish  striving  after  peace 
of  soul  in  vain  things  ;  b.)  in  reference  to  his  readers,  he  desired  to  warn  theiu  against  epicurean- 
ism, and  to  inculcate  therefore  especially  these  three  rules  ;  1.)  that  one  must  despise  all  earthly 
things  as  vanity;  2.)  that  one  must  enjoy  the  present  good  with  calmness  and  chetrfulness ;  3. 1 
that  one  thereby  must  fear  God  and  serve  Him.  The  latest  e.xegetists  are  mostly  in  harmony 
in  their  acceptance  of  a  practical  as  well  as  theoretical  aim,  (namely,  all  those  who,  in  accord- 
ance with  this,  distinguish  two  main  divisions  of  the  book,  one  theoretical  and  the  other  prac- 
tical, comp.  ^  2,  obs.  1).  On  the  basis  of  this  view,  Hengstenberg,  Vaihinger,  and  Elster 
have  given  the  best  development  of  the  peculiar  tendency  of  the  book;  the  latter  in  con- 
nection with  a  detailed  historical  summary  of  the  most  important  views  of  the  earlier  exeget- 
ists  regarding  its  fundamental  thoughts  and  aim. 

?    5.    THEOLOGICAL   SIGNIFICANCE    AND    CANONICAL    VALUES. 

On  account  of  the  apparent  leaning  of  this  book  towards  skeptical,  fatalistic,  and  Epicu- 
rean teachings,  it  early  became  the  object  of  doubts  in  regard  to  its  inspired  character,  and 
of  attacks  on  its  canonical  dignity.  According  to  the  Talmud,  the  philosophers  (i.  e.  the  col- 
lectors of  the  canon,  or  also  the  learned  of  the  most  ancient  period)  intended  to  suppress  it 
on  account  of  the  contradictions  within  itself,  and  the  apparent  moral  levity  of  its  teachings; 
but  this  intention  remained  unexecuted  in  view  of  the  fact,  ''  that  its  beginning  and  its  end 
are  words  of  the  law."  *  That  the  author  of  the  "  Wisdom  of  Solomon  "  belonged  to  these 
earliest  critical  opponents  of  the  book,  is  an  erroneous  opinion  entertained  by  Auousti,  Schmidt, 
et  al.  (partly  also  by  Knobel)  ;  for  the  controversy  supposed  to  be  contained  in  chap.  2  of 
that  work,  against  the  doctrines  of  the  Preacher,  amounts  in  part  simply  to  seeming  points 
of  contact,  and  it  is  in  part  directed  against  those  lawless  and  immoral  men  who  were  ac- 
customed to  misuse  many  assertions  of  the  Preacher  for  the  purpose  of  glossing  over  their 
base  conduct.  With  much  greater  certainty,  however,  the  book  found  various  opponents  in 
the  ancient  church ;  as  Philastrius  (hser.  130)  speaks  of  heretics  who  condemn  the  Preacher, 
because  he  at  first  proclaims  that  all  is  vanity,  and  then  permits  but  one  thing  to  remain, 
viz  ,  that  one  should  eat,  drink,  and  be  merry.  Theodorus  of  Mopsuestia  soon  afterwards 
|oined  these  opponents  with  the  assertion,  that  Solomon  composed  Ecclesiastes  only  in  ac- 
cord ince  with  human  wisdim,  and  not  by  virtue  of  divine  inspiration;  this,  together  with 
other  heresies  attributed  to  him,  was  condemned  at  the  fifth  Ecumenical  Council  at  Constan- 
tinople. At  a  still  lat-r  period  of  the  middle  ages  the  Jacobite  Barhebrseus  (f  1286)  ven- 
tured the  assertion,  that  Solomon  in  Koheleth  had  defended  the  view  of  Empedocles  the 
Pythagorean,  (whom  he  considered  a  contemporary  of  Solomon),  that  there  is  no  immortality 
of  the  soul. — The  opinion  of  Hieronymus  was  authoritative  for  the  middle-age  theology  of 
the  Occident,  viz..  that  Ecclesiastes  taught  the  vanity  of  earthly  things,  and  contempt  of  the 
joys  of  this  world  (omp.  §  i,  obs.  4.),  Under  the  protection  of  this  view  of  the  book,  enter- 
tained by  Hugo  of  St.  Victor,  Bonaventura,  Nicolaus  of  hyxa,,  et  od.,  it  maintained  its  authority 
and  acceptability  with  most  of  the  theologiius  of  the  Reformation  and  the  next  following 
period.  Luther,  indeed,  gave  here  and  there  a  free  and  bold  opinion  of  the  book ;  viz.,  "  that 
it  has  neither  boots  nor  spurs,  and  rides  only  in  socks,  as  he  himself  formerly  in  the  clois- 
ter;" (see  J  I,  obs.  1):  but  again  he  recommended  it  with  special  emphasis  as  a  "noble  book 

*  Fn.  Sea  ^db.  f.  39,  b :  "  The  philosophers  wished  to  suppress  the  book  of  Koheleth,  because  it  contaias  conti-adictions. 
Why  then  diii  they  not  suppress  it  ?  Because  its  beginniug  and  its  end  are  words  of  the  law."— Comp  Midr.  Koheli  th  f. 
lU,  a:  The  philosophers  wished  to  suppress  the  book  of  Koheletli  because  its  wisdom  all  tends  to  wliat  is  written  in 
chap,  xi.9;  "  Rejoice,  O  young  man  in  thy  youth ;"'  (which  is  incompatible  with  Numbers  xv.  33,  e^c).  But  lucauso  So- 
I.HUon  adds  :  "  Know,  that  for  all  these  things  Goii  will  bring  thee  utito  judgment" — they  declare  that  Solouiou  epiiko 
well  (n^D^'J  1"D;<  nS")  comp.  PesHcla  Rahb  f.  33,  a.  Viijihra  R.  f.  161,  b.;  Midr.  Knhel.  f.  311,  a,  where  we  notice  the 
brtaringof  certain  assertions  of  the  book  to  the  sideof  the  heretics  (O'J'Q)  perhaps  of  the  saddncees  Tr.  Edujidh,  c.^\ 
.f'/dai/Ji,  c.  3,  where  direct  divine  prompting  is  denied,  e(c.  And  finally  also  HlERosYMOa;  -'Aiunt  Hebrm  quum  intrr  cf- 
t  p.ra  scripta  SiUtmonis,  qute  antiquity  sunt  nee  in  memnria  duraverunt,  at  hie  liber  obLiterandus  videtw,  m  quad  vanas  asseTtrei 
Dei  crfOt.uriis  el  totum  pularet  esSK  pro  nihilo  et  cibum  et  pntam  et  ddicias  trans  runtes  prseferret  omnibus,  ex  hoc  unn  ca- 
pifuln  meruixse  auctoritatein,  ut  in  divinorum  voluminun  nuni^'ropinu:retur,  quod  totam  diiputationem  mom  et  oninem  catalo- 
gitrn  hac  quasi  dva«e^a\aiu>Tet  coarctavrit,  et  dixerit  flnem  sermonurn  suorum  auditu  esse  promptissimum,  nee  aliquid  in 
V  habere  dijflcile  :  ut  scit.    Deum  timeamus  et  ejus  prsec  'pt i  faciamus" 


22  INTRODUCTION  TO  ECCLESIASTES. 

which  for  good  reasons  was  worthy  of  being  daily  read  with  great  diligence  by  all  men."  He 
declared  this  wisdom  taught  therein,  as  higher  than  any  under  the  sun,  namely,  "  that  every 
one  should  perform  his  duty  with  diligence  in  the  fear  of  God,  and  therefore  should  not  grieve 
if  things  do  not  go  as  he  would  have  them,  but  should  be  satisfied  and  allow  God  to  con- 
trol in  all  things  great  and  small ;  he  called  it  a  ''  book  of  consolation  "  for  every  one,  and 
especially  for  princes  and  kings,  to  whom  it  might  serve  in  some  measure  as  a  consolatory, 
didactic,  and  satisfying  manual  of  "  politics  and  economies."  *  All  evangelical  theology  till 
near  the  end  of  the  last  century,  agreed  in  their  favorable  judgment  of  the  religious  and  mo- 
ral worth,  and  the  theological  character  of  the  book,  a  few  quite  insignificant  and  isolated 
cases  excepted ;  as  for  example,  those  Dutch  opposers  of  whom  Clericus  speaks. 

The  vulgar  rationalism  was  the  first  to  disseminate  that  low  opinion  of  the  book  which  has 
since  been  maintained  in  many  circles,  and  whose  practical  consequence  is  its  degradation  be- 
low the  better  class  of  the  Apocryphas  of  the  0.  T.  ;  e.  g.,  below  Sirach  and  the  Book  of  Wis- 
dom. On  this  platform  Hartmann  affirms  "  Eoc'.esiastes  to  be  the  labor  of  a  fretful  Hebrew 
philosopher,  composed  in  a  morose  mood,  and  exceedingly  tedious  at  times ;"  Schmidt  de- 
clares that  it  is  not  a  work  fully  prepared  for  the  public,  but  a  hasty  outline  of  the  author 
for  his  own  subsequent  revision,"  (see  §  3  obs.  );  De  Wette:  "  Koheleth  represents  the  last 
extreme  of  skepticism  within  the  Hebrew  philosophy,  and  this  in  a  barbarous  style,  by  means 
of  which  he  shows  himself  partial  and  sensually  prejudiced  in  the  maxims  of  the  cheerful  en- 
joyment of  life,  and  in  virtue  of  which  his  system  is  no  system,  his  consistency  inconsistency, 
and  his  certainty  uncertainty ;"  Bruce  :  "The  skepticism  of  this  book  extends  to  a  painful, 
internal  disorganization,  and  to  a  perfect  despairing  of  all  order  and  aim  in  human  life ;" 
finally  Knobel  savs :  All  ethical  teachings  and  admonishings  in  Koheleth,  end  in  (he  conve- 
nience and  enjoyment  of  life. 

The  refutation  of  these  accusations,  is  contained  mainly  in  the  foregoing,  viz.,  in  what  has 
been  said  in  ^  2  about  the  contents  and  plan,  and  §  4  about  the  aim  of  the  work.  The  de- 
cidedly pious  and  sternly  moral  st-^nd-point  of  the  author,  appears  above  all  in  the  closing 
passage,  chap.  12, 13,  14,  which  lays  down,  as  the  sum  of  the  whole,  the  advice  to  fear  God, 
and  keep  His  commandments,  and  also  a  warning  against  punishment  in  His  future  judgment. 
But  this  conclusion  is  not  detached  from  the  religious  contents  of  what  precedes,  is  not  con- 
nected in  a  mere  outward  manner  with  the  wiiole  as  if  there  existed  no  deeper  organic  con- 
nection between  this  closing  "  inspired  teaching  "  and  the  preceding  "philosophical  discourse;" 
(expressions  of  Rougement,  comp.  §  2.  obs.  1).  But,  as  is  clearly  pointed  out  in  paragraph 
3,  the  conclusion  forms  the  pinnacle  projecting  with  organic  necessity  from  the  whole;  it  is 
the  concentrated  collection  of  the  rays  of  higher  truth  penetrating  and  illuminating  the  whole 
work,  which  are  designed  to  pour  forth  their  glorifying  light  with  full  power  only  at  the  very 
end.  The  au'hor  has  also  every  where  in  the  preceding  paragraphs  distinctly  announced  that 
God  is  the  Almighty  from  whom  every  thing  originates,  and  especially  every  thing  that  is 
precious  to  men  in  body  and  soul,  (ii,  26  ff. ;  iii.  10  if. ;  v.  1 ;  vii.  17-19;  viii.  14  ;  ix.  1-3) ;  that 
this  Almighty  God,  according  to  the  measure  of  strict  justice  will  deal  out  moral  reward  to 
the  good  and  evil  (iii.  17  ;  viii.  12  ff. ;  xi.  9) ;  that  man,  even  where  he  does  not  undeistand  tlie 
works  of  God,  where  they  are  and  remain  incomprehensible  to  him,  may  not  cavil  with  God, 
but  must  humbly  submit  to  the  command  to  fear  God  (iii.  11-18;  v.  6,  17  ff. ;  vii.  18;  viii. 
16  ff.);  and  that  therefore  also  the  enjoyment  of  temporal  blessings  must  ever  be  accompanied 
with  thanks  to  God,  and  with  contentment  and  moderation,  iii.  12  f  22  ;  v.  11  ff.,  17  ff. ;  vi.  2ff ). 
The  conclusion  draws  from  all  only  this  result  reduced  to  the  shortest  possible  expression,  and 
gives  to  it  intentionally  a  form  and  shape  which  reminds  us  of  the  sum  and  quintessence  of 
all  other  teachings  of  wisdom  in  the  Old  Testament,  (comp.  ver.  13  with  Prov.  i.  7;  ix.  10; 
Ps.  iii.  10;    Sir.  i.  16,  25,  elc).     It  also  declares  distinctly  enough  that  the  teachings  of  the  book 

•  "ffunc  lihrum  Eccltsiasttn  rtciius  nos  vocaremus  Politica  v^l  (Economica  Sllomonis,  qui  viro  in  pnlitia  versanti  cotisulitt 
in  casibits  tristi'>us  fit  ani'iuni  €rudiai  ac  rohoret  ad  palif.ntiam.*^  As  tin  exam [>Ie  of  a  prince  who  in  accord^ince  witli  Lii- 
tlier's  advice,  read  Ecclesia-stes  with  6peci.il  pleasure,  we  may  qnote  FrO'leric  the  Great.  That  he  was  in  the  hahit  of  r,.n- 
Biderini;  it  a  genuine  "  mirror  of  princes,"  ia  proven  by  the  fact  that  he  wafl  not  drawn  to  it  simply  by  the  skeptical  cim- 
ractur  of  itji  contents. 


J  5.  THEOLOGICAL  SIGNIPtCAVCE  AND  CANONICAL  VALUES.  23 


are  testimonies  of  truth  pertaining  to  the  '•  words  of  tne  wise,"  which  must  cling  closely  "  a» 
goads  and  fastened  nails"  to  the  hearts  of  the  people  (xii.  9-11) ;  whereby  the  author  clearly 
wishes  not  only  to  rank  himself  as  in  the  class  of  the  Chokamin,  but  also  to  embody 
his  work  into  the  mass  of  sacred  literature,  and  separate  it  from  the  massive  productions  of 
profane  literature;  (ver.  12).  In  view  of  this  so  emphatic  testimony  of  the  author  himself 
and  the  manifold  direct  and  indirect  references  of  his  booK  to  the  older  writings  of  the  canon 
(namely,  to  Proverbs  and  the  Song  of  Solomon,  comp.  g  4,  Obs.  2  ;  to  Job  :  chap.  v.  14  ;  vii.  28 ; 
to  the  Pentateuch  :  chap.  v.  3,  4 ;  xii.  7  ;  and  to  the  Psalms  ;  vii.  6;  xi.  5),  we  need  not  as- 
sume that  "  the  antagonism  between  the  divine  perfection  and  the  vanity  of  tlie  world  is  repre- 
sented as  unreconciled,  or  but  partially  reconciled"  (Oehlek),  or  what  is  the  same  thing,  that 
the  Preacher  harmonizes  the  traditional  belief  in  Jehovah,  and  his  unbelief  to  a  simply  external 
agreement  between  the  fear  of  God  and  the  cheerful  enjoyment  of  the  moment,"  (Kahnis).  The 
reconciliation  between  faith  and  doubt  is  actually  effected ;  the  contest  between  a  God-fearing 
life  and  an  irreligiousness  serving  the  world  and  the  flesh,  has  been  fought  out  to  the  decided 
victory  of  the  former ;  and  the  account  could  only  acquire  the  appearance  of  lingering  in  the 
earlier  stages  of  this  conflict,  and  of  favoring  skeptical  uncertainty,  looseness,  and  indecision, 
(Jas.  i.  8),  by  purposely  lingering  with  great  minuteness  over  the  description  ot  the  conflict  of 
the  thoughts  of  the  doubter,  "  accusing  and  excusing  one  another,"  in  order  thus  to  afford  a  most 
intuitive  picture  of  the  vanity,  unrest,  and  joylessness  of  a  consciousness  detached  from  God  and 
devoted  solely  to  the  impressions  of  worldly  vanity,  (^  4,  Obs.  2).  It  was  the  philosophical  ten- 
dency of  the  author  that  forced  him  to  this  thorough  development  of  the  dialectics  of  doubting 
consciousness  ;  and  it  was  also  the  same  religious  and  speculative  tendency,  philosophizing  in 
the  sense  of  the  Old  Testament,  Chokmah  doctrine,  which  probably  induced  him  always  to  dis- 
pense with  the  sacred  name  of  Jehovah  where  he  speaks  of  God  (in  all  39  times),  and  ever  adopt 
the  more  general  designation  of  Elohim,  usual  also  outside  of  the  sphere  of  the  positive  revela- 
tion of  the)  Old  Testament.  As  the  representative  of  such  a  philosophical  standpoint  and  aim. 
the  Preacher  could  lay  no  claim  to  being  so  direct  an  organ  of  divine  revelation  as  the  lawgiver, 
or  as  the  prophets  of  God's  ancient  people.  But  he  certainly  considered  his  writings  as  a  book 
fuUy  harmonizing  with  divine  revelation  in  the  law  and  the  prophets,  if  we  consider  the  closing 
words  already  prominently  alluded  to,  (xii.  9-12).  And  the  excellent  practical  wisdom,  full  of 
significant  references  to  the  most  precious  truths  of  the  entire  word  of  God,  and  full  of  the  rich- 
est consolation  for  earthly  need  and  temptation  of  every  kind,  as  the  glorious  book  lavishes  from 
beginning  to  end, — -this,  we  say,  is  a  well  attested  claim,  that  it  belongs  to  the  series  not  of  the 
secondary,  but  of  the  primary  canonical  writings  of  the  Old  Testament. 

OBSERVATION. 

Oehler  (Prolegomena  to  the  Theology  of  the  0.  T.,  p.  90)  maintains  that  there  is  an  exter- 
nally-dualistic  juxtaposition  of  the  religious  and  worldly -skeptical  character  in  this  book.  "  The 
antagonism  between  the  divine  perfection  and  the  vanity  of  the  world,  is  represented  as  unre- 
conciled ;  the  latter  as  an  inevitable  experience,  the  former  as  a  religious  postulate.  Thus  the 
only  wisdom  of  life  lies  in  resignatimi,  in  which  man  profits  of  the  nothingness  of  life  as  best  lie 
can,  but  therein  commits  all  to  God."  With  a  still  sharper  censure  of  the  skeptical  standpoint 
of  the  author,  Kahnis  (Luth.  Dogmatics,  I.,  p.  309)  declares:  "Trite  sounding  words,  many 
assertions  not  easily  reconcilable,  and  only  relatively  true,  and,  to  say  the  least,  easily  misun- 
derstood expressions,  show  to  him  who  reads  this  book  with  unprejudiced  mind  how,  in  ancient 
and  in  modern  times,  it  could  be  read  with  anxious  e3'es.  In  it  traditional  faith  and  a  skeptical 
view  of  the  world,  which  sees  vanity  in  all  spheres  of  nature  and  human  life,  are  united  in  a  co- 
venant between  the  fear  of  God  and  the  cheerful  enjoyment  of  the  moment.  However  easy  may 
be  the  historical  comprehension  of  such  a  standpoint,  it  is  difficult  to  justify  its  truth."— In  re- 
ply to  these  reproaches,  Bleek  has  strikingly  observed,  in  favor  of  the  religious  character  of  the 
book,  that  "  it  is  affecting  and  elevating  to  see  how  the  faith  in  God's  reconciling  justice  is  never- 
tiieless  retained  amidst  all  doubt,  and  how  the  poet  ever  returns  to  it."  [Int.  to  the  0.  T.,  p. 
644).     Hengstenbkrg  has  replied  in  a  manner  still  more  definite  and  thorough  to  these  cen- 


24  INTRODUCTION  TO  ECCLESIASTES. 


sures:  "  It  is  not  correct  that  the  book  presents  an  unreconciled  contradiction  between  fiiith  i.nd 
knowledge,  idea  and  experience.  It  certainly  permits  doubt  to  appear,  as  do  the  Psalms;  this 
is  the  truth  of  the  view  which  would  distinguish  two  voices  in  the  book  ;  but  this  every  wherp 
occurs  only  in  order  to  conquer  the  doubt  immediately.  Nowhere  stand,  as  in  imitation  of  De 
Wette's  tlieology,  doubt  and  faith  as  equally  authoriz^.-d  powers  opposed  to  each  other,  lul 
every  where,  when  the  voice  of  the  flesh  has  spoken,  it  is  confronted  by  the  voice  of  the  Spirit,  a.'i 
in  Psalms  xxxix. ;  xlii. ;  xliii.  This  meets  us  most  strikingly  in  the  very  passage  in  which 
doubt  is  poured  forth  like  a  mighty  stream  in  chap.  ix.  7-10.  The  expression  of  a  feelincr  that 
is  skeptical  and  dissatisfied  with  life,  extends  only  to  verse  6 ;  in  verses  7-10  it  is  immediately 
conquered  with  the  sword  of  faith. — It  is  also  not  correct  that  the  author  knows  no  higher  wis- 
dom of  life  than  "  r(;si5r?ia<to?i."  It  IS  true,  he  teaches  that  human  life  often  presents  difficult 
enigmas,  that  it  is  very  difficult  to  comprehend  the  providences  of  God,  and  that  we  not  seldom 
find  ourselves  committed  to  blind  faith  (chap.  iii.  11 ;  vii.  24 ;  viii.  17 ;  xi.  5).  But  who  could 
not  see  that  these  are  truths  that  yet  have  their  force  for  those  who  walk  in  the  light  of  the 
gospel?  Not  in  vain  does  the  Lord  declare  those  blessed,  who,  seeing  not,  yet  believe.  Tlie 
apostle  enjoins  upon  us,  that  we  walk  by  faith  and  not  by  sight.  The  clearest  human  eye  is  not 
clear  enough  to  see  every  where  the  causes  of  divine  guidance,  and  to  penetrate  the  ways  of 
God  so  frequently  mysterious.  In  the  epoch  of  the  author,  it  was  so  much  the  more  necess^rv 
to  make  this  view  prominent,  since  at  that  time  so  many  of  the  clear  eyes  lacked  that  percep- 
tion of  sin  which  gives  the  key  to  the  sanctuary  of  God,  if  we  will  there  seek  the  solution  of  the 
enigma  of  earthly  life.  But  the  author  has  no  thought  of  committing  every  thing  to  blind  faith  ; 
it  does  not  occur  to  him  to  yield  the  field  of  knowledge  to  unbelief.  "  Who  is  as  the  wise  man  '" 
— thus  he  exclaims  in  chap.  viii.  1. — "And  who  knoweth  the  interpretation  of  a  thing  ?"  Then- 
is  therefore  for  him  a  wisdom  which  leads  into  the  essence  of  things,  illuminates  the  mysterious 
depths  of  the  cross,  and  justifies  the  vrays  of  God.  Henostenberq  has  already  illustrated  ( — 
p.  23  ff.)  the  philosophical  character  of  Koheleth  in  his  relation  to  revelation,  and  demonstrated 
the  exclusive  use  of  the  more  general  name  of  God  as  a  necessary  consequence  of  the  fact  that 
the  author  did  not  wish  to  teach  direct  prophetic  revelation,  but  simply  sacred  philosophy  ;  (re- 
ferring to  a  treatise  by  Kleinert  in  the  Dorpat  Supplement  to  Theological  Sciences  1,  where 
also  are  considered  similar  passages  in  the  books  of  Job,  Nehemiah,  etc.). — Vilmar,  in  the  trea- 
tise quoted  above,  (§  1,  Obs.  3),  has  suppliel  an  important  aid  to  the  justification  of  the  book 
against  the  usual  reproaches  of  skepticism,  fatalism,  and  Epicureanism.  He  shows  how  the  real 
weight  of  the  paranetic  (the  hortatory)  as  well  as  the  paracletic  (the  consolatory)  powers  of  the 
author,  the  true  fund^imenlal  thought  of  his  practical  philosophy  of  life,  consists  in  the  effort 
truly  to  fulfil  individual  eirthly  duty,  even  where  there  is  no  prospect  of  a  rich  worldly  success, 
and  the  willingness  cheerfully  and  continuously  to  labor  without  seeking  reward  or  gain  ; 
(compii.  10;  iii.  22  ;  v.  17  f. ;  viii.  15;  xi.6flf.).  "Success  is  of  God  alone,  and  we  are  nothing 
more  and  nothing  less  than  God's  servants."     There  is  really  for  us  no  fnri'    not  even  in  the 

kingdom  of  God  in  the  New  Testament.  We  are  to  look  for  no  result ;  but  unconcerned  as  to 
success  or  failure,  and  unaffected  by  the  unfruitfulness  of  our  efforts,  and  without  being  excited 
or  spurred  by  the  hope  of  any  success  whatever,  or  of  results  that  are  all  far-reaching,  we  are 
to  do  day  by  day,  and  day  after  day,  only  that,  and  all  that,  which  lies  within  our  mandate. — 
It  is  true  the  temptation  which  befalls  us  on  account  of  this  failure  of  our  efforts,  by  this  apparent 

immovability  and  retrogression  in  the  kingdom  of  God,  and  by  apparent  73n  ^ven  in  divine 

things,  if  it  is  not  early  conquered,  will  inevitably  become  moroseness,  dissatisfaction  with  life, 
renunciation  of  the  world,  and  misanthropy  ;  "  so  that  one  will  let  hands  and  feet  go,  and  do  no- 
thing more,"  from  which  at  last  may  proceed  the  almost  unpardonable  sin  of  an^ihta  (reckless- 
ness, indifference).  Such  an  actual  disdain  of  the  gifts  of  God  because  he  does  not  satisfy  us,  is 
(as  aK^ikia)  nothing  but  defiance  of  God.  The  natural  and  God-created  strength,  courage,  and 
cheerfulse.ss  of  life  must  therefore  be  preserved  (this  is  the  desire  of  the  Preacher)  in  order  that 
we  may  move  according  to  God's  will  in  the  narrow  circle  which  in  the  will  of  God  still  remains  to 

us.     The    nSn   is  not  alone,  is  not  indeed  in  the  first  place,  eating,  drinking,  and  being  merry, 


?  6.  THEOLOGICAL  AND  HOMILETICAL  LITERATURE. 


■nrhich  finally  would  be  notliing  else  than  Didce  desipere  in  loco;  but  the    n/H    consists  in  the 

pleasure  of  fatiguing  labor,  in  the    "|7!3J73    T^f^'2^    (iii.  12,  22;  v.  17,  ete.).     It  is  here  a  duty 

to  assume  the  cur3e  of  the  labor,  and  the  sterility  of  labor,  and  to  bear  them  cheerfully  for  the 
sake  of  God.  In  thus  accepting  and  cheerfully  bearing  this  curse,  lies  the  only  condition  of  its 
removal,  yes,  in  no  small  degree  the  removal  itself  lies  therein.  We  must  especially  preserve 
tliat  God-created,  cheerful,  vital  strength,  and  the  fresh  courage  of  youth,  which  may  not  carry 
the  bitter  experiences  of  advanced  age  into  its  sphere  of  life  without  destroying  the  divine  work 
which  it  bears  in  itself— for  sach  is  indeed  youth  with  its  unoonoarned  and  courageous  spirit," 
(xi.  9;  xii.  1  ff.).  As  a  CDmprehensive,  final  judgment  of  the  theological  value  and  canonical 
dignity  of  the  book,  we  may  finally  consider  what  is  siid  by  Elster,  p.  33  f. :  "  The  book  bears 
not  only  a  decidedly  ethical  and  religious  character,  it  forms  also  a  material  epoch  in  the  connec- 
tion of  revelation,  a  peculiar  stage  of  development  of  the  Old  Testament  religion,  an  important 
link  in  the  transition  from  the  old  to  the  new  covenant,  and  therein  is  its  canonicity  safely 
grounded,  so  that  we  may  say  with  Carpzov.  (Int.  in  V.  T.  II.,  221) :  " Divince  et  Canoniea 
libri  aucioritati  ulnl  testimonium  perhibeal  universa  turn  synagoga  vetns  turn  primitiva  Chrifiti 
ecclesia,  qwe  in  Protocanonicorum  numero  eum  unanimi  semper  hahuit  consensu,  fidevi  tamen 
•prmlerea  connlianl  induhia  divinitatis  docutnenta  ipsis  textus  visceribus  innexa." 

i  6.     THEOLOGICAL   AND   HOMILETICAL   LITERATURE. 

I.  Commentaries  previous  to  the  Reformation  : — Gregorii  Thaumaturgi  Metaphrafis 
m  Ecclesiasten  Salomonis,  ex.  ed.  Andr.  Schottii;  Antwerp.  1613;  also  in  0pp.  Greg.  Na/.ian- 
zeni  ecf.  MorelL,  T.  I,,  p.  749  ss.  (Paris,  1630).  Gregory  of  Ntssa, 'A/fp(/37}r  eJf  tov  'EKKXr/atacTt/v 
iif/yiiat^,  (in  eight  Homilies)  :  0pp.  T.  I.,  p.  373  ss.  ed.  Pans,  1615. — Hieronymus,  Comnu-n- 
tarius  in  Ecclesiasten,  0pp.  T.  III.,  p.  383  ss.  ed.  Vallars.,  Venet.,  1766. — Oltmpiodortjs,  in 
Ecclesiast.  Commentarii.  Bibl.  Patrum  max.,  Tom.  xviii.  p.  490 ss.  Salonihs  (sec.  5),  Expositio 
mystica  in  Ecclesiaste7i.  QiIkumenius,  Catena  in  Ecclesiast.  Veron,  1532.  —  Honorius  of 
Actun  (Auguslodunensis),  Expositio  in  Ecclesiasten  Salom.  Bonaventura,  Expositio  in  librum 
Ecclesiastes.     0pp.  T.  I.,  p.  294  ss.  ed.     Moguntin.  1609. 

II.  Modern  Comment.4.ries  since  the  Reformation: — a.)  Jewish  Expositors:  David 
of  PoMi,  1571 ;  Samuel  Aripol,  1591  ;  Baruch  ben  Baruch  (double  Commentary,  gramma- 
tical and  allegorical).  Venice,  1599;  MosEs  Alschech,  1605 ;  Samuel  Kohen  of  Pisa,  1661 ; 
Moses  Mendelsohn  ( The  Preacher  Solomon,  by  the  authorof  the  Phudon  pub.  by  Rabe.  Ans- 
pach,  1771) ;  David  Friedlander,  1788 ;  Moses  Heinemann,  1831;  B.  Herzfeld,  Bruns- 
wick, 1838. 

b. )  Rom.vn  Catholic  Expositors: — Joh.  of  K-^mpen  [Oampensis)  Psalmortun  et  Ecclesi- 
astes paraph,  interpretalio.  Paris,  1533. — JoH.  Maldonatus,  Commentarii  in  prcecipuos  Sa- 
crte  ScripturcB  libros  veteris  Testamenti.  Par.,  1643  f. — Cornelius  a  Lapide,  Commentarius  in 
Ecclesiasten.  Antv.  1694  ;  also  in  the  collected  Comment,  in  V.  et.  N.  T.,  X.  vol.  Venet.,  1730. 
— Cornel  Jansen,  Oomnientarius  in  Ecclesiasten,  Antverp,  1589,  Joh,  db  Pineda,  Comment, 
in  Eccles.  Antv,  1620  — Du  Hamel,  Salomonis  libri  III.  cum  annotationibus.  Rotomagi, 
1703.  Augustin  Calmet,  Commentaire  literal  sur  la  Bible.  Par.  1707  ss. — J.  Hardocin, 
Paraphrase  de  7  Ecclesiaste  avec  des  remarques.  Par,,  1729.  Thadd.  Dereser,  The  Sacred 
writings  of  the  O.  T.,  III.  P^irts.  Frankfort,  1797— 1832.— -L.  van  Essen  :  T/ie  Preacher  So- 
lomon; a  supplement  in  illustration  of  the  O.  T.     Schaffhausen,  1856. 

c.)  Protestant  Exposit^irj;  Joh.  Brentius,  Ecclesiastes  Salomonis  cum  Commentariis,  per 
HloB  Gast  e  Oennano  in  Lat.  translatus  et  per  auctorem,  quantum  ad  seyitentiarum  cognitionem 
sails  est,  restit.utus.  Hagenov.,  1529. — M.  Luther,  Ecclesiastes  Salomonis  cum  annotationibus. 
Vitemb.,  1532,  0pp..  lat.  cd.  Erlang.  T.  XXI.  (also  German  by  Just.  Jonas,  1533)  — Ph.  Me- 
LANCHTHON,  Ennarotio  brevis  eoncionum  libri  Salomonis,  cujus  titulus  est  Ecclesiastes,  0pp.  ed. 
Bretschneid.,  T.  XIV.— Theodor.  B-ez a., Ecclesiastes  Salomonis  paraphrasi  illustralihs.  Genev. 
1558.— JoH,  Mercerus,  Commentarii  in  Tobiim,,  Proverbia.  Ecclesiasten,  etc,  Ludg  Bat.,  1573, 
1651.— JoH.  D  tusius,  An.notationes  in  Coheleth.  Amstelol,  1635.— Paul  Eoaed,  Theologui 
■^ractica  sapientissimi  regis  Israelitarum,  sen  Salomon  Ecclesiastes,  1619. — Thom.  Cartwkioht, 


iO  INTRODUCTION  TO  ECCLESIASTES. 

Melaphrasis  el  Homiluz  in  libr.  Salomonis,  qui  inscribiiur  Ecclesiastes.  London,  1604. — Hnoo 
Or.oTins,  Annolaliones  m  V.  Test.  Par.,  1644  ;  Basil,  1732,  T.  I.— Joh.  Cocceius,  Comm.  in  li- 
hros  Salomonis  (1658)  0pp.  omn.,  VIII.  Vol.  Ainstelod.  1675  ss.— Mart.  Geier,  Commenla- 
rim  in  Salomonis  Ecdesiasten.  Lips.,  1647,  1711.— Abb  Calov,  BibUa  Testamenti  veleris  il- 
/ustrala,  II.  Vol.  Francof.,  1672. — Sebast.  Scumidt,  Oommeniarius  in  Cohelelh.  Argentor. 
1691, 1704. — F.  Yeard,  A  Paraphrase  upon  EcdesiasLes.  London,  1701. — J.  W.  Zierold,  the 
Preacher  Solomon,  translated  in  the  spirit  of  the  Hebrew  idiom,  and  thoroughly  explained.  Leip., 

1715. Chr.  Wolle,  Rest  of  the  Soul,  i.  e.,  the  Preacher  Solomon  translated  and  enriched  witk 

moral  annotations.  Leips.,  1729. — Joh.  Jac.  Rambacu,  Annotationes  in  Eccles.,  in  J.  H.  Mi- 
CHAELis,  Uberiores  adnotationes  in  Hagiogr.  Hal.,  1720. — JoH.  Clericus,  Commentarius  in 
Hagioqrajyha.  Amstel.,  1731. — Chr.  Fr.  Bauer,  The  text  of  Ecclesiastes  explained,  which  is 
a  systematically  connected  discourse,  in  which  is  found  Solomon's  last  wisdom  and  penance. 
Leips.  1732 — Ph.  Chr.  Zeyss,  Exegetical  Introduction  to  Proverbs,  Ecclesiastes,  and  the  Song 
of  Solomon.  ZuUichau,  1735. — Peteus  Hansen,  Reflections  on  Ecclesiastes,  Sec.  ed.  Liibeck, 
1744. — Pr.  Ad.  Lamps,  C'omm,entar.  in  Psalmos  graduales,  Apocalypsin  et  Ecclesiasten.  Gro- 
nincr.  1741. — Starke,  Synopsis  bibliothecce  exegetic.ce  in  V.  T.  etc..  Vol.  IV.  Halle,  1768. — Fr. 
('hr.  Oetinger,  The  truth  of  the  Sensus  Communis  in  the  Proverbs  and  Ecclesiastes.  Stuttg., 
1753. — Joh.  David  Michaelis,  Poetical  outline  of  the  thoughts  of  Ecclesiastes.  Bremen  and 
Leipsic,  1751,  1702. — A.  V.  Desvcedx,  Philoso2)hical  and  Critical  Essay  on  Ecclesiastes.  Lon- 
don, 1760  (German  by  J.  P.  Bamberger;  Berlin,  1764). — J.  F.  Kleuker,  &fonio«'s  Writings, 
1st  part.  Leipz.,  1777. — J.  T.  Jacobi,  Ecclesiastes.  Celle,  1779. — Van  der  Palm,  Ecclesi- 
astes philologice  el  critice  illuslratus.  Ludg.  Bat.,  1784. — J.  Chr.  Dodeelein  Solomons  Eccle- 
siastes and  Song,  newly  translated  with  short  explanatory  notes.  Jena,  1784,  1792. — G.  L. 
Spohn,  Ecclesiastes,  newly  translated  from  the  Hebrew,  with  Critical  Notes.  Leips.,  1785. — G. 
Zirkel,  Ecclesiastes,  a  Pweading  book  for  the  young,  translated  and  explained.  Wurzb.,  1792. — 
The  same  author.  Investigations  into  Ecclesiastes,  together  with  Critical  and  Philological  Obser- 
vations.— S.  E.  Dathe,  Job,  Prov.  Salomonis,  Eccles.,  Cantic.  Canticor.  Lai.  vers,  nolisque philol. 
el  crit.  illustr.  Hal.,  1789. — J.  C.  Ch.  Schmidt,  Ecclesiastes,  or  Teachings  of  Kohelelh.  Giessen, 
1794. — H.  Ebeeh.  G.  Paulus,  Ecclesiastes,  1790. — Fried.  Seiler,  Biblical  Book  of  Devotion,  6 
parts.  Erlangen,  1791. — J.  Chr.  Nachtigal,  Kohelelh,  or  the  Collection  of  the  Wise  men,  usu- 
ally called  Ecclesiastes.  Halle,  1798. — F.  W.  C.  Umbreit,  The  Soul-struggle  of  Kohelelh  the 
Wise  King.  Goth.,  1818. — The  same,  Cohelelh  scepticus  de  summo  bono.  Getting.,  1820. — The 
same.  What  Remains  ?  Reflections  of  Solomon  on  the  vanity  of  all  earthly  things,  translated 
and  explained.  Hamb.  and  Gotha.,  1849. — G.  Ph.  Ch.  Kaiser,  Kohelelh,  the  Collectivum  of  the 
Davidic  Kings  in  Jerusalem,  &n  historical  and  didactic  poem  on  the  Downfall  of  the  Jewish 
state,  translated  and  enriched  with  historical,  philological,  and  critical  observations.  Erlang, 
1823. — H.  W.  Saltmann,  Proverbs  and  Ecclesiastes,  translated  from  the  original  text.  Dort- 
mund, 1828.— C.  F.  C.  Rosenmcller,  Scholia,  in  Vet.  Test,  P.  IX.,  Vol.  II.  Leips.,  1830.— 
F.  B.  KoSTER,  The  Book  of  Job  and  Ecclesiastes.  translated  according  to  their  strophical  ar- 
rangement, Scaieswig,  1831. — Aug.  Knobel,  Commentary  on  the  Book  of  Kohelelh,  Leips., 
X^'i^.—'^.'^-WK-iso,  The  Poetical  Books  of  the  Old  Testament;  Part  IV.  Gott.,  1837.  Second 
ed.  under  the  title:  Books  of  the  Old  Testament;  Part  IL,  1867.— Fr.  de  Rougement,  Illm- 
tration  of  the  Book  of  Ecclesiastes.  Neufohatel,  1844. — Wohlfarth  and  Fisher,  Preacher's  Bi- 
ble, Vol.  IV.  Neustadt  on  the  Oder,  1841.— 0.  v.  Gerlach,  The  Old  Testament  according  to 
Luther's  translation,  loith  Introduction  and  explanatory  remarks.  Vol.  III.  Berlin,  1849. — F. 
HiTZio,  Ecclesiastes  explained  "  in  a  concise  exegetical  Manual  to  the  Old  Testament ;"  7  num- 
bers. Leipsic,  1847. — A.  Heiligstedt,  Commentarius  in  Ecclesiasten  et  Cantic.  Canticorum  (in 
Maurer's  Commentarius  grammaticus  criticus,  in  V.  Test.,  Vol.  IV.  2).  Leips.,  1848. — Burger, 
Commentarius  in  Ecclesiasten,  18.54.— E.  Elster,  Comment,  on  Ecclesiastes.  Gottingen,  1855. — 
Wangemann,  Ecclesiastes  of  Solomon,  according  to  contents  and  connection  practically  explained. 
Berlin,  1856. — J.  G.  Vaihinger,  Ecclesiastes  and  the  Song  of  Solomon,  in  accordance  with  the 
original  text  rythmically  translated  and  annotated.  Stuttg.,  1858. — C.  W.  Hengstenbero,  Ec- 
clesiastes, exegetically  treated,  1859. — H.  A.  Hahn,  Commentary  on  Ecclesiastes.  Leipsic,  1860. 
— P.  Kleinert,   Ecclesiastes:  translation,  philological  remarks,  and  e.xplanatory  discussions 


?  6.  THEOLOGICAL  AND  HOMILETICAL  LITERATURE.  27 

Berlin,  1864  (Gyinnasial  Programme). — L.  Youno,  A  Commentary  on  the  Book  of  Ecclesiastet. 
Philadelphia,  1865. 

III.  Monographs:— Heeman  v.  d.  Haedt,  Schediasma  de  Ubro  Cohelelh,  1716.— Dindoej, 
Quomodo  nome7i  Coheleth  Salomonilribuatur.  Leips.,  1791. — Beegst,  on  the  Plan  of  Koheleth, 
ill  Eichhorn's  Repertory,  Vol.  X.  p.  963  fF. — H.  P.  Pfannkoche,  Exercitationes  in  Ecclesiasten. 
Gutting.,  1794.  J.  F.  Gaab,  Aids  to  the  Exegesis  of  the  Song  of  Solomon,  Ecclesiastes,  and  the 
Lamentations.  Tiibingen,  1795. — A.  Th.  Haetmann,  Linguistic  Introductioji  to  the  Book  of 
KoJieleth,  in  Winer's  Journal,  Vol.  I.  s.  29  fif. — R.  Henzi,  Brogramma  quo  libri  Ecclesiastce  ar- 
ijumeiUi  brevis  adumbratio  coniinetur.  Dorpal,  1827. — R.  Stier,  Hints  for  a  faithful  understand- 
imj  of  the  Scriptures,  Konigsberg,  1824. — F.  Luhrs,  Ecclesiastes,  in  the  Quarterly  for  Theology 
and  the  Church,  1847 ;  Vol.  III. — Vaihinger,  On  the  Plan  of  Ecclesiastes,  Essays,  and  Re- 
views, 1848,  H.  II. — The  same.  Art.  Ecclesiastes,  in  Herzog's  Real  Encyclopedia,  Vol.  XII.,  p.  92 
fl'. — Umbeeit,  Unity  of  the  Book  of  Koheleth,  Sludien  und  Krillken  1857,  H.  I. — Ed.  Bohl,  Dis- 
sertatio  de  Arainaismis  libri  Koheleth,  qua  librum  Salomoni  vindicare  conaiur.  Erlang,  1860. 
—A.  F.  C.  ViLMAE,  On  Koheleth,  Journal  for  Pastoral  Theology,  1863,  p.  241  ft— Fr.  Bott- 
cher.  New  Exegetical  Gleanings  frotn  the  Old  Test.,  Sec.  3,  p.  207  S. — J.  F.  K.  Guelitt,  Stu- 
dien  und Kntiken,inillustraiion  of  Koheleth,  1865,  11.,  p.  S21S.  Bernstein  Quasstiones  Kohe- 
lelhancB. — Gelbe,  SujipAement  to  the  Lntroduction  to  the  0.  T.,  p.  129  ff.     Leips.,  1866. 

Special  Exegesis  op  the  Passage  Chap.  xii.  1-7:  Casp.  Sibel  (f  1658),  Frcenum  juven- 
tutis,  seu  perspicua  el  graphica  descriptio  incommodorum  seneclutis  a  Salomone,  Eccles.  xii.  1-9 
tradita  homiliis  ZZ  explicala.  Deventer,  1639  (also  in  his  0pp.  Theologica,  Tom.  I.). — J.  F. 
WiNZER,  Commentalio  de  loco  Kohel.  XI.  9;  XII.  7;  Z  programme.  Leips.,  1818,  19. — Gur- 
litt  a.  a.  0.,  p.  331  ff. — The  older  literature  [e.  g.,  John  Smith,  Regis  Salomonis  descriptio  senec- 
tulis;  Wedel,  deinoribus  senum  Salomoniacis ;  Scheochzer,  Physica  sacra,  T.  IV.,  p.  819  ss.; 
•Tablonski,  Last  Speeches  of  Solomon  ■  Pbaun,  Physico-anatomica  analysis  cap.  XLL.  Ecclesi- 
astes :  Pape,  Weekly  Serttwns,  etc.)  is  quite  fully  enumerated  by  Starke  on  this  passage. 

[Works  on  Ecclesiastes  not  mentioned  by  Zookler.  A  Commentary  on  Ecclesiastes  by  Moses 
Stuart,  Prof,  of  Sacred  Literature  in  the  Theological  Seminary,  Andover,  Massachusetts.  New 
York,  1851. — Very  full  and  minute,  containing  valuable  introductions  on  the  design  and  method 
of  the  book,  its  time  and  authorship,  with  an  account  and  description  of  the  ancient  versions. 
The  Book  of  Ecclesiastes,  with  Notes  and  Introduction,  by  Charles  Wordsworth,  D.D.,  Archdea- 
con of  Westminster.  London,  1868;  a  condensed  but  valuable  commentary  in  one  volume  with 
Proverbs  and  the  Song  of  Solomon.  It  maintains  the  ancient  view  of  the  date  and  authorship, 
and  is  very  full  of  the  patristic  interpretations,  whilst  exhibiting  a  good  acquaintance  with  the 
modern  German  Exegesis.  To  these  add  (mainly  from  the  lists  given  in  Home's  Introduction, 
and  Smith's  Dictionary  of  the  Bible)  a  philosophical  and  critical  essay  on  Ecclesiastes,  with  Phi- 
lological Observations,  by  A.  V.  Deavoeux.  London,  1762,  4to.,  (see  a  notice  of  it  in  the 
Monthly  Review,  0.  S.,  Vol.  XXVI.,  p.  485).  Ecclesiastes  translated  with  a  Paraphrase  and 
Notes,  by  Stephen  Guernay.  Leicester,  1781,  8vo. — -Ecclesiastes  :  A  New  Translation  from  the 
Original  Hebrew,  by  Bernard  Hodg.-on,  LL.D.,  Principal  of  Hartford  College,  Oxford.  London, 
1791,  4to. — An  E.xposition  of  the  Book  of  Ecclesiastes,  by  Edward  Reynolds,  D.  D.,  Bishop  of 
Norwich.  Revised  and  corrected  by  the  Rev.  Daniel  Washbourne,  London,  1811,  8vo. ;  a  work 
that  formed  part  of  the  collection  of  Notes  on  the  Bible,  usually  called  the  Assembly's  Annota- 
tions. London,  1822. — An  attempt  to  illustrate  the  Book  of  Ecclesiastes  by  a  Paraphrase  (simi- 
lar to  Doddridge's  Family  Expositor)  in  which  the  expressions  of  the  Hebrew  author  are  inter- 
woven with  a  Commentary  ;  accompanied  by  valuable  Notes  on  the  scope  and  design  of  the 
book. — The  Synopsis  Criticorum  of  Matthew  Pole  will  be  found  a  great  store-house  of  the  opi- 
nions of  the  Biblical  scholars  of  the  16th  and  17th  centuries.  Among  these  the  Commentary  of 
Martin  Geier,  barely  mentioned  by  Zockler,  stands  preeminent.  It  is  still  a  most  valuable  guide 
to  the  meaning  of  the  old  book,  and,  in  regard  to  its  essential  meaning,  is  unsurpassed  by  later 
criticisms.  There  may  also  be  mentioned,  here,  Scott's  Commentary,  and  especially  the  Com- 
mentary of  Matthew  Heury,  as  contained  in  his  general  commentary  on  the  Bible.  It  makes  no 
show  of  learning,  though  in  reality  the  product  of  more  erudition  than  la  commonly  claimed  for 
19 


S8  APPENDIX. 


it.     It  shows  how  the  deep  and  difficult  things  of  Scripture  are,  ofttimes,  better  comprehended 
by  the  spiritual  than  the  merely  critical  mind. — T.  L  ]. 

APPENDIX   BY   THE   AMERICAN   EDITOR. 

[The  Antiquity  and  Adthorship  of  Koheleth. — Notwithstanding  the  plausible  arguments 
adduced  by  ZuCKLEE,  §  -i,  and  the  authorities  he  quotes,  the  antiquity  and  the  Solomonic  au- 
thorship of  this  book  of  Koheleth  are  not  lightly  to  be  given  up.  The  rationalistic  interest  con- 
tradicts itself.  At  one  time  it  is  argued  for  the  late  date  of  the  work,  that  it  contains  a  recog- 
nition of  a  future  life.  This  is  grounded  on  the  assumption,  so  freely  entertained  without  proof, 
that  the  Jews  derived  their  knowledge  of  a  future  life  from  the  Persians,  during  and  after  the 
captivity.  Another  class  of  rationalists,  for  a  different  reason,  yet  with  the  same  purpose  of 
disparaging  the  book,  strenuously  maintain  that  all  its  teachings  are  confined  to  this  world,  and 
that  there  is  no  recognition  whatever  of  any  life  or  judgment  beyond  it.  Again,  the  difficulty 
of  fixing  any  period  for  its  authorship,  if  we  depart  from  the  date  of  Solomon,  is  another  proof 
that  no  other  time  is  genuine.  The  reader  will  see  how  great  this  difficulty  is  by  simply  advert- 
ing to  the  different  views  presented  by  Zockler,  all  of  which  are  held  with  equal  confidence, 
and  yet,  in  every  way,  are  opposed  to  each  other.  Once  set  it  loose  from  the  Solomonic  lime, 
and  there  is  no  other  place  where  it  can  be  securely  anchored. 

The  internal  evidence  of  the  Solomonic  authorship,  when  viewed  by  itself,  or  without  reference 
to  the  argument  from  what  are  called  later  words,  or  Chaldaisms,  is  very  strong.  Independent 
of  anv  influence  from  such  an  objection,  the  reader,  whether  learned  or  unlearned,  could  hardly 
fail  to  be  struck  with  the  harmony  between  the  character  of  the  book  and  the  commonly  alleged 
time  of  its  composition.  It  is  just  such  a  series  of  meditations  as  the  history  of  that  monarch 
would  lead  us  to  ascribe  to  him  in  his  old  age,  after  his  experience  of  the  vanity  of  life  in  its 
best  earthly  estate,  and  that  repentance  for  his  misuse  of  God's  gifts,  in  serving  his  own  pleasure, 
which  would  seem  most  natural  to  his  condition.  The  language  which  he  uses  in  respect  to 
kingly  power,  and  the  oppression  of  the  poor,  has  been  made  an  argument,  by  some,  against  the 
authenticity  of  the  book  as  ascribed  to  him.  To  another  class  of  readers,  viewing  the  whole  case 
in  a  different  light,  this  very  language  would  furnish  one  of  the  strongest  arguments  in  its  favor. 
Even  if  we  do  not  regard  him  as  referring  directly  to  himself,  yet  his  experience  m  this  respect, 
greater  than  that  of  others  in  a  lower  position,  may  well  be  supposed  to  have  given  him  a  know- 
ledge of  the  evils  of  despotic  power,  and  of  government  in  general,  whether  in  his  own  dominions 
or  in  those  of  other  monarchs,  which  could  not  so  well  have  come  from  any  other  position.  It 
agrees,  too,  with  what  we  learn  of  the  character  of  Solomon  in  other  respects,  that  though  fond 
of  great  works,  and  of  a  magnificent  display  of  royal  state,  he  was,  by  no  means,  a  tyrant,  but 
of  a  mild  and  compassionate  disposition  towards  his  own  subjects,  and  all  whom  he  might  regard 
as  the  victims  of  oppression  ;  hence  his  studious  love  of  peace,  and  the  general  prosperity  of  his 
reign,  which  the  Jews  regarded  as  their  golden  age. 

In  regard,  too,  to  its  literary  claims,  its  ornate  style  and  diction,  and  other  excellencies  of  com- 
position usually  conceded  to  it,  which  period,  it  may  well  be  asked,  is  to  be  regarded  as  best 
adapted  to  such  a  work, — that  splendid  era  of  national  prosperity,  such  as  in  other  historical  pe- 
riods has  ever  been  found  most  favorable  to  literary  effort,  the  time  when  Solomon  wrote  his 
three  thousand  parables,  his  poems  one  thousand  and  five,  and  his  discourses  on  Natural  His- 
tory, from  the  cedar  on  Lebanon  to  the  hyssop  growing  out  of  the  wall,  containing  also  a  trea- 
sure of  knowledge  concerning  domestic  animals,  birds,  reptiles,  and  fishes — such  an  era,  we  say, 
of  national  splendor,  and  consequent  intellectual  life,  or  that  time  of  darkness,  retrogradation, 
obscurity,  and  serai-barbarism,  contemporaneous  with  and  following  the  captivity,  that  historical 
twilight  and  confusion,  in  which  almost  any  thing  may  be  found,  or  invented,  by  those  who 
would  throw  discredit  on  the  received  Scriptures?  If  Koheleth  is  to  be  assigned  to  a  later  date, 
the  Book  of  Kings,  it  would  seem,  must  go  still  later;  for  nothing,  so  far  as  the  thought  is  con- 
cerned, would  be  in  better  harmony  with  the  account  there  given  of  Solomon's  splendid  reign  and 
the  sorrows  of  his  old  age,  than  this  production  wherein  both  are  so  graphically  portrayed,  and 
set  forth  as  a  lesson  of  warning.  The  most  stubborn  rationalist  must  admit  the  historical  ac- 
count, we  have,  to  have  been  founded,  at  least,  on  credible  tradition.     Every  thing  goes  to  show 


ANTIQUITY  AND  AUTHORSHIP.  23 

that  Solomon  was  distinguished  for  literary  as  well  as  imperial  eminence.  Some  of  the  bcoks  he 
wrote  retained  their  hold  upon  the  nalional  memory  long  alter  the  greater  part  had  been  lost  fcv 
lailure  of  transcription,  or  a  dimmution  of  interest,  or  obsoleteness  arising  from  any  other  cause?. 
We  can  account  for  the  mmor  portion  that  remained.  The  sacred  mystic  song  was  written  in 
Solomon's  pure  youth,  when  his  name  was  Jedediah,  the  beloved  of  Jehovah,  whose  voice,  in  the 
visions  of  the  night,  he  had  heard  responding  to  his  earnest  cry  for  wisdom.  Its  preservation 
was,  doubtless,  owing,  in  a  great  degree,  to  the  very  aspect  of  mystery  which  it  presented  from 
the  beginning.  It  was  early  seen  that  it  could  have  no  consistent  meaning  given  to  it  as  an  or- 
dinary epithalamium,  or  even  as  a  picture  of  the  better  human  conjugal  life.  Its  rapt,  ecstatic, 
dream  like,  transitions,  its  most  sudden  and  inexplicable  changes  of  scene,  the  strange  purity  of 
its  language,  even  when  it  seemed  to  be  the  vehicle  of  the  most  ardent  love,  would  bear  no  Ana- 
creontic or  Sapphic  interpretation.  Its  ethereal  chasteness,  repelled,  as  it  ever  has  repelled,  all 
approaches  of  sensual  feeling  *  Hence  very  early  must  have  arisen  the  thought  of  its  contain- 
ing that  idea  of  a  Divine  bridal  relation  which  was  so  precious  to  the  pious  in  Israel,  as  the 
cho.sen  people,  the  "  beloved  of  God."  This  gives  us  the  reason  why  a  production  so  strange,  so 
unearthly,  we  may  say,  was  preserved  from  becoming  obsolete  like  the  rest  of  Solomon's  nume- 
rous songs.  It  accounts,  too,  for  the  tenacity  with  which,  against  the  strongest  objections  seem- 
ingly, it  ever  kept  its  place  among  the  Scriptures  deemed  canonical  or  inspired, — being  thus  ever 
regarded  in  the  Jewish  Church,  even  until  the  bridegi-oora  came.  A  similar  argument  may  be 
maintained  in  respect  to  the  Proverbs.  Out  of  the  "  three  thousand"  mentioned,  1  Kings  v.  12, 
less  than  a  third  of  that  number  entered  into  the  national  ethics,  and  were  arranged,  in  the  days 
of  Hezekiah  (see  Prov.  xxv.  1),  in  the  form  in  which  we  now  have  them.  All  this  favors  the 
idea  that  out  of  Solomon's  numerous  writings,  or,  rather,  utterances,  as  they  are  called,  1  Kings 

V.  12    [7Ji''0    Q'37N    nC7t^*    "13T1  ]' ''I'sre  was,  also,  preserved  this  precious  discourse 

on  life's  vanity,  this  series  of  meditations  so  addressing  themselves  to  the  universal  human  heart, 
and  especially  to  the  Jews  as  reminding  them,  by  contrast,  of  the  period  of  their  highest  national 
greatness.  Thus  viewed,  it  is  more  easy  to  account  for  the  preservation  of  Koheleth  than  for 
that  of  any  other  book  in  the  canon  except  the  Psalms  and  the  Pentateuch.  There  may  be  al- 
lowed the  idea  of  a  later  editor,  or  recensor,  who  may  have  added  some  of  the  short  prose  scholia 
by  way  of  explanation,  even  as  they  were  added  to  the  Pentateuch  — some  few  parenthetical  in- 
sertions of  the  name  Koheleth  where  it  was  deemed  necessary  more  clearly  to  announce  the 
speaker,  and  perhaps  some  comparative  modernizations  of  the  language,  or  the  adaptation  of  it 
to  a  later  period.  But  the  book  itself,  in  its  plan,  its  ideas,  its  great  lesson,  belongs  to  the  Solo- 
monic time  beyond  all  others,  as  is  shown  by  intrinsic  evidence,  by  the  extreme  difficulty  which 
the  opponents  of  its  antiquity  find  in  adapting  it  to  any  other  period,  and  the  endless  disputes 
and  contradictions  in  which  they  mutually  involve  themselves  in  the  efibrt. 

*  It  has  been  said  ttiat  thia  portion  of  Scripture  ha«  a  tenfteocy  to  stir  up  licentious  passions;  and  even  mostpiona  men, 
like  WoRIiswoRTll  and  Matthew  IIenrt,  have  felt  themselves  called  upon  to  give  a  caution  again.tt  reading  it  in  a  wrong 
spirit,  lest  it  have  this  dangerous  result.  But  it  may  well  be  a  question,  whether  any  such  caution  is  really  needed,  or 
whether  such  an  effect  \\a.s  ever  prv^duceJ  in  the  thorough  8en.snatis'.  In  his  ignorance,  he  might  try  the  experiment,  but 
we  may  well  doubt  whetlier  such  a  ono  ever  reid  a  single  ciiapter  without  gttting  wearied  and  disciuraged  in  the  unlioly 
attempt.  lie  can  make  nothing  of  it.  There  is  something  here  too  pure — loo  ilreamy  and  unintelligil'te,  he  would  sny — 
to  kindle  a  licentious  flame.  There  pervades  it  a  holy,  spiritual,  une  irthly  air,  which  chills  every  effort  to  treat  it  as  a 
lucre  love  sunj.  This  is  confirmed  by  the  f tot  that  no  such  attempted  abuse  of  it  is  to  bo  found,  or  rarely  found,  in  the 
licentious  literature  of  any,  even  an  iiifidel,  age.  When,  or  where,  was  ever  love  song  so  written  ?  When,  in  any  compo- 
eition  of  the  kind,  was  there  ever  such  a  combination  of  p  iwer  and  brightness,  or  so  much  of  an  indescribable  awe  utiitgliug 
with  its  serene  beauty?  When  was  the  object  of  affection  ever  thus  described:  "Who  is  she  that  lookelh  forth  as  the 
morning,  fair  as  the  moon,  cle.ir  as  the  sun,  and  terrible  as  an  army  with  b;innera?"  It  is  the  spotless  Church,  the  Bride 
of  the  Lamb,  arr.ajed  i'l  the  white  and  glorious  apparel  that  He  has  given  her.  "Arise,  my  love,  my  fair  one,  arise  and 
come  awi.y.''  It  i-*  the  Bridegroom's  resurrection  voice  calling  to  the  Beloved  who  lies  sleeping  "in  the  clefts  ef  thu 
rocks"  ^see  the  Irequeut  allusions  to  this  in  the  Syriac  liturgical  liymn^,  and  compare  Isaiah  xxvi.  19:  "Awake  find  sing, 

ye  that  dwell  in  dust").    Surge  formosamea,  "arise,  my  sister,  bride  ['HinX— *r\^3 — ^H-^^ — 'HJl']  tny  love,  my  dove, 

-:  ■  T  -  ■  t:  -  .T 
my  perfect  one,  arise  and  come  away."  For  lo.  the  morning  breaks,  "the  shadcws  flee" — death's  "winter  night  is  fast, 
the  rain  is  over  and  gone,  the  tlowers  (of  Paradise)  atrain  appear,  tlio  voice  rf  the  turtle  [the  song  of  love]  is  hearri  in  "ur 
land.''  How  heiivenly  cbjiste  is  this  language,  though  so  tender  and  impassioned!  H"W  repellent  of  all  impurity  !  It  ii 
some  feeling  of  tliis,  even  in  the  most  licentious,  tliat  makes  it  impossible  to  treat  Solomon's  Song  of  Songs  like  the  arnu* 
tory  strains  of  Moore,  or  the  erotics  of  Ovid  and  Catullds. — T.  L. 


30  APPENDIX. 


In  nothing  is  this  more  evident  than  in  the  attempts  that  have  been  made  to  explain  what 
have  been  called  its  historical  allusions,  such  as  ch.  iv.  13-16  ;  ix.  15 ;  xii.  12,  etc.  If  they  ar« 
such,  they  may  be  referred  to  events  preceding,  or  cotemporaneous  with,  the  time  of  Solomon, 
with  as  much  clearness,  or  with  as  little  difficulty,  it  may  rather  be  said,  as  to  any  times  follow- 
ing. But  these  critics  will  have  them  to  be  much  later.  It  is  essential  to  their  argument;  but 
it  is  wonderful  to  see  how,  in  fixing  them,  they  continually  unsettle  previous  views  just  as  con- 
fidently held,  and  directly  contradict  each  other.  Hitzig  goes  down  to  the  time  of  Ptolemy 
Euergetes,  king  of  Egypt  about  230  B.  C,  and  finds  "  the  old  and  foolish  king  "  (iv.  13)  in  the 
High  Priest  Onias  (no  difficulty  in  making  a  king  out  of  a  priest),  and  the  wise  young  man  in 
his  nephew  Joseph,  who  wrested  his  kingdom  (his  priesthood)  from  him,  etc.  Ergo,  Koheleth 
was  written  after  this.  Another  critic  refutes  Hitzig,  as  he  might  easily  do,  and  then  he  him- 
self is  refuted  by  a  third,  and  so  they  go  on,  in  respect  to  this  and  similar  plans,  refuting  one 
another,  until  there  is  nothing  left  of  them,  whilst  the  old  book  and  the  old  account  of  it  stand 
in  their  historical  integrity,  unafl'ected  by  any  such  self-destroying  criticism.  The  "  old  and  foolish 
king  "  has  been  referred  to  Eelfoboam  (see  Woedswokth  and  others  of  the  more  orthodox  com- 
mentators), but  there  is  equal,  if  not  greater  difficulty  in  that.  Better  take  it  as  a  general  illus- 
tration, of  which  history  furnishes  frequent  examples,  such  as  Solomon  would  easily  have  known 
from  his  royal  experience,  or  have  presented  by  the  aid  of  his  imagination,  as  something  which 
would  not  fail  to  find  its  confirmation,  in  some  form,  in  the  annals  of  almost  every  people.     The 

"old  and  foolish  king,"  born  to  royalty,  I^'IJ  IriOSoS-  and  the  ambitious  young  man. 
coming  out  of  obscurity  and  restraint,  QniDH  iT5!3'  ^^^°  "^^^^  *'°  S'"®^''  po^^r,  either  be- 
coming king  himself,  or,  what  is  better,  sometimes.  Mayor  of  the  Palace,  with  an  "impover- 
ished" (J^'T)  and  humbled  king  under  him,  are  quite  common  characters  in  history.     It  needs 

T 

no  hunting  among  the  dark  times  of  the  later  Jewish  history,  or  the  assigning  any  prophetic  spi- 
rit to  Solomon,  making  him  to  see  what  a  fool  Rehoboam  would  be  when  be  came  to  the  throne, 
to  find  cases  in  abundance,  either  for  the  most  ancient  or  the  most  modern  times.  And  so  of 
what  follows,  about  the  "second  child  standing  up  in  his  stead,"  it  is  quite  a  serious  question 
whether  they  have  not  made  a  particular  historical  allusion  out  of  a  general  and  most  affecting 
picture  of  the  flowing  generations :  I  saw  all  the  living  (all  the  human  race  as  presented  to  his 
imagination)  walking  (passing  on,  sub  sole)  beneath  the  sun,  and  the  second  child,  the  second 
generation  (as  the  offspring  of  the  one  before),  that  shall  stand  in  its  place.  How  exactly  does 
this  harmonize  with  what  follows  :  there  is  no  end  to  all  the  people,  to  the  all  (literally)  that  was 
before  ;  yea,  those  who  come  after  have  no  joy  in  it  [  "i^  i^  t-te  singular  as  referring  to  the  col- 
lected all  (7^)  that  is  past].  It  is  highly  poetical  this  treating  all  the  long  past  as  one  antece- 
dent, dead  and  gone,  of  no  account  in  comparison  with  the  boasting  self-satisfied  present.  It 
certainly  seems  out  of  place  to  make  any  application  of  this  graphic  language  ["all  the  living  " — 
"  people  without  end  "]  to  Jeroboam,  or  to  the  man  whom  Hitzig  has  dug  out  of  obscurity,  or 
to  any  of  the  later  events  of  Jewish  history.  See  more  fully  on  this  and  the  preceding  verse 
the  exegetical  appended  note,  p.  84.  The  same  may  be  said  of  "  the  poor  wise  man  (ix  15)  who 
saves  the  city."  It  has  been  again  and  again  repeated  in  history.  Solomon  must  have  known 
enough  to  warrant  the  illustration  without  having  in  view  any  circumstantial  event  that  has 
come  down  to  ua.  Again,  the  "  many  books,"  of  ch.  xii.  12,  has  furnished  a  most  fruitful  subject 
of  dispute  about  the  period  to  which  it  best  applies,  and  by  which  these  critics  would  determine 
the  date  of  Koheleth.     If  D'"12D  here  means  books  at  all,  in  the  modern  sense  of  separate 

treatises  on  various  subjects,  it  may  have  a  very  fair  application  to  the  many  writings  which 
the  account,  1  Kings  v.  12,  13,  ascribes  to  Solomon  himself;  but  there  is  another  view  of  the 
matter  which  may  be  fairly  taken.  Instead  of  referring  to  Persian,  Greek,  or  Babylonian  litera- 
ture, to  Ptolemaic  collections,  or  Alexandrian  libraries,  the  language  may  be  used  simply  of  this 
little  book,  or  collection,  styled  Koheleth.    It  may  well  be  doubted  whether  Q'lQD  ^^^^  means 

books  at  all,  in  the  large  plural  sense  of  separate  treatises  on  every  variety  of  subject,  or  collec- 
tions of  volumes,  according  to  the  idea  of  the  critics  referred  to.     The  word  ")5D  seems  to  b* 


ANTIQUITY  AND  AUTHORSHIP.  31 


sometimes  used  for  a  book  in  this  separate  sense,  as  "  the  Book  of  the  Covenant "    ( ^^Q 

nnsrr).  Exod.  xxiv.  ?;  2  Kings  xxiii.  2;  The  Book  of  the  Law  (HIinrT    *1£3D)  Josh.  i.  8, 

or  the  Book  of  Life,  Ps.  Ixix.  29,  but  in  these  cas^  it  may  more  strictly  be  regarded  as  meaning 
an  account,  roll,  catalogue,  or  writing  in  general,  long  or  short,  either  as  a  whole,  or  a  part. 
Thus  in  Job  xxxi.  55 :  "0  that  mine  enemy  had  written  a  book," — that  is,  his  accusing  decla- 
ration, or  bill  of  indictment.  And  so  it  is  used  of  a  bill  of  divorce,  Deut.  xxiv.  1,3.  In  2  Samuel 
xi.  14  it  means  a  letter,  the  very  curt  epistle  that  was  sent  by  David  to  Joab  about  Uriah  ;  so  in 
2  Kings  X.  1.  Again,  the  plural  may  be  used,  like  the  corresponding  Greek  and  Latin  phrases, 
to  denote  a  writing  collectively,  or  as  a  collection  of  words  and  sentences — n-o/iAo-  ypifiuaTa,  mul- 
Un  lilercB — much  writing,  or  many  sentences,  though  referring  to  single  treatises,  as  Xen.  Mem. 

IV.  2,  1.  In  this  collective  way,  the  plural  form,  in  Greek,  may  be  used  to  denote  a  single  law 
or  precept,  as  Aristoph.  Ecclesias.  1047,  ypa/i/iaruv  cipr/Kdruv.  Or  lastly,  and  most  probably, 
it  is  used  in  the  plural  like  the  Latin  libri,  and  the  Greek  /3/,3Ao;,  for  the  different  parts  or  sections 
of  the  same  work,  as  Cicero  says  in  his  treatise  De  Divinatione,  II.,  1,  3,  trcs  lihri  i^erfecti  sunt 
de  Natura  Deorum.  So  in  the  Greek,  fiifiyMi  was  early  used  of  the  different  parts  of  one  work, 
as  in  the  suppliants  of  ^schylus,  944,  h  nrvxai^  pl/i'/Mv  nareaippayia/xhtt,  does  not  mean  in  se- 
parate books,  as  we  take  the  term,  but  in  the  compartments  of  one  and  the  same  book.  There 
is  every  thing  to  favor  the  idea  that  it  is  so  used  by  Koheleth.  The  whole  aspect  of  lAxe  passage, 
too,  aside  from  any  exegesis  of  the  single  word  £3*"15D'  shows  that  the  writer  had  in  his  mind 
only  this  single  brief  discourse,  or  meditation,  or  collection  of  thoughts,  which  he  is  just  bringing 
to  a  close:  "There  is  only  one  thing  remains  to  be  said"  (nSHO    liTI)  ™  ^ocn-dv^  ver.  12): 

"  Of  making  many  chapters  (as  we  have  rendered  it  in  the  Metrical  Version),  sectiws,  cantos,  or 
books,  there  is  no  end."     Or,  to  make  a  great  book  of  it,  there  is  no  need  (as  J^H,  like  the  Latin 

finis,  the  Greek  riXo^,  and  the  synonymous  Hebrew  ^T)V  will  well  bear  to  be  rendered).     Or, 

"  there  is  no  end  "  to  such  a  train  of  reflections,  if  we  choose  to  carry  it  on.*  But  enough  has 
been  said ;  "  hear  then  the  conclusion  of  the  whole  matter."  If  this  be  a  right  view,  then  all 
that  learning  and  argumentation  to  which  Zockler  refers  go  for  nothing.  Along  with  it,  be- 
comes wholly  irrelevant  the  dispute  in  respect  to  the  literary  era  to  which  it  is  supposed  to  refer, 
whether  the  Solomonic,  the  Persian,  or  the  Ptolemaic. 

The  most  plausible  arguments  against  the  Solomonic  authorship  have  been  derived  from  cer- 
tain words,  which  have  been  assigned  (many  of  them  on  the  slightest  grounds)  to  a  later 
time.  There  is,  without  doubt,  something  peculiar  in  the  style  of  this  book,  but  whether  it  is 
owing  to  the  peculiar  nature  of  the  subject  requiring  a  different  phraseology,  or  to  its  meditative 
philosophical  aspect  demanding  abstract  terms  with  varieties  of  form  or  termination  not  else- 
where required,  or  to  the  royal  position  of  the  writer,  giving  him  a  more  familiar  acquaintance 
with  certain  words  really  foreign,  or  seemingly  such  [because  not  ordinarily  used,  or  because 
',hey  belong  to  a  courtly  dialect],  or  to  all  of  these  causes  combined,  it  may  all  be  reconciled  with 
the  idea  of  its  true  and  Solomonic  authenticity.  Wordsworth  has  given  a  condensed  but  very 
thorough  treatment  of  this  question  in  the  Introduction  to  his  valuable  Commentary,  together 
with  a  close  examination  of  all  the  words  of  this  kind  cited  by  Zockler.     It  is  derived  from  L. 

V.  Essen,  der  Prediger  Salomo,  p.  42-45,  where  they  are  all  taken  up  as  they  are  objected  to 
by  Knobel  and  others.  To  this  is  added  some  admirable  reasoning  by  Dr.  Puset,  with  a  refe- 
rence to  a  similarrefutation  by  Wangemann.  He  gives,  also,  what  to  some  would  seem  to  be 
of  still  more  value,  if  we  consider  their  source,  namely,  from  Herzfeld,  himself  a  rationalist, 
refuting  the  philological  views,  in  respect  to  these  words,  of  other  rationalists,  and  thus  showing 
that,  in  regard  to  most  of  them,  these  critics  have  so  differed  as  to  refute  one  another. 

*  [The  truo  grammatical  construction  is  to  take  Vp  TK,  not  as  the  preilicate,  but  as  qualifying  C^^'ISD,  hooka,  or,  a 
book,  without  end. — to  make  a  never  ending  book,  or  to  go  on  in  this  way  ad  infinitum.  It  is  the  Ilebrew  mode  of  ex- 
pressing such  negation — comp.  "1200   TX,  innumerablt^  Joel  I.  6,  et  al.    So  K7  is  used,  and  sometimes  *7X,  as  in  Prov. 

T  ;  ■     '   ■■ 
XXX.  31  and  Prov.  xii.2S,  nTD~7X,  like  a  compound  wor.l — no  rfe.i(ft^Gr.  a^ffavatria — Lat.  im-viortalitas.  -An  endless  book; 

VT  — 

of  course  taken  hyperbolically,  as  a  mode  of  expressing  the  inutility  of  a  prolonged  discourse. — T.  L.J 


32  APPENDIX. 


A  great  part  of  these  words  the  present  editor  of  Zockler  has  examined  in  exegelioal  notes 
appended  to  the  translation  ;  but  there  are  two  or  three  of  so  much  importance,  and  so  much 
insisted  upon  by  the  deniers  of  the  Solomonic  authenticity,  that  he  has  deemed  them  worthy  of 
especial  attention  in  this  place.   Great  stress  has  been  laid  upon  such  words  as  D*1"'S    DJirifl 

;ind  nj'TO  ^s  proving  the  late  date  of  Koheleth.     The  only  proof  is  that  they  are  found,  be- 

T       •    ; 

sides  their  use  here,  in  Ezra,  Esther,  Daniel,  and  Nehemiah.  But  certainly  it  cannot  be  pre- 
tended that  the  words  themselves  are  of  this  late  date,  or  that  they  were  not  known  very  widely, 
and  at  a  much  earlier  time,  and  in  such  a  way  that  the  knowledge  of  them  by  a  person  in  the 
condition  of  Solomon  would  be  not  only  possible,  but  highly  probable.  In  fact,  these  words,  al- 
though, philologically,  they  may  be  assigned  to  some  particular  speech,  rather  than  to  others, 
belong,  in  use,  to  all  the  principal  Oriental  tongues  allied  to,  or  territorially  near,  the  Hebrew. 
D"l"liD'  paradise,  for  example,  may  properly  be  called  Persian,  as  the  thing  denoted,  a  magnifi- 
cent garden,  was  more  peculiarly  Persian;  but  the  word  may  be  Shemitic  too  [H^^,  to  dhride, 
cat  off  ill  portions,  lay  out,  or  with  another  sense,  like  the  Arabic  ^      j    denoting  something 

rare  and  cosily  as  being  separate],  with  a  foreign  termination.  Thougli  rendered  garden,  it  de- 
notes something  more  magnificent  than  the  common  Hebrew  ?j|.  It  is  found  in  the  Greek  of 
Xbnophon,  napdf5£«T0f,  but  used  in  such  a  familiar  way  as  to  show  that  it  was  very  early  im- 
ported into  the  language  from  the  East,  like  other  names  of  a  similar  kind.  There  is  every  pro- 
l>ability  that  it  had  come  in  at  the  earliest  intercour.se,  peaceful  or  warlike,  between  the  Greeks 
and  Persians,  or  the  Greeks  and  Babylonians.  Why,  in  making  this  transition  to  the  remoter 
^Vest,  may  it  not  have  stopped,  at  a  still  earlier  day,  at  the  courts  of  David  or  Solomon,  and 
been  employed,  in  their  courtly  dialect,  for  things  to  which  the  more  ordinary  vernacular  was? 
not  30  well  adapted  ?   Certainly  it  was  the  very  terra  wanted  here  (chap.  ii.  5,  D'DT151    nlJJ 

qardens  and  parks)  to  express  the  higher  luxury,  and  no  other  word,  in  the  whole  range  of  East- 
ern tongues,  as  they  then  were,  could  have  been  so  well  adapted  to  it.  Splendid  gardens,  or 
parks,  were  more  common  among  the  Persians  and  Babylonians ;  but  even  should  we  grant  that 
the  word  is  wholly  foreign,  there  is  nothing  strange  in  the  idea  of  its  being  well  known  to  Solo- 
mon, without  our  supposing  that  he  intimately  understood  or  could  speak  those  foreign  tongues. 
The  word  was  certainly  in  the  Chaldaic  as  well  as  in  the  Persian,  and  the  former  tongue  must 
have  differed  less  from  the  Hebrew  in  the  days  of  David  and  Solomon,  than  in  those  of  Ezra.  As 
a  term  of  luxury,  its  transference  to  the  courtly  or  loftier  language  of  another  neighboring  king- 
dom is  just  what  might  be  expected.  This  justifies  us  in  saying  that  its  use  by  Solomon  appears 
more  natural  than  would  have  been  its  employment  by  an  ordinary  Hebrew  writer  of  the  later 
time  of  Malachi.  The  great  king  of  Israel  was  the  literary  superior  among  the  neighboring  co- 
temporary  monarchs,  and  his  knowledge  of  other  royal  terms  and  ideas  was  enough  to  warrant 
bim  in  calling  his  own  pleasure  grounds  by  a  foreign  name  that  had  been  widely  appropriated  to 
.such  a  purpose.  Such  a  transference,  in  respect  to  things  of  luxury  and  magnificence,  belongs  to 
modern  as  well  as  to  ancient  times.  The  names  of  things  rare  or  precious,  such  as  gems,  costly 
fabrics  imported  from  abroad,  or  other  things  peculiar  to  certain  lands,  are  retained  in  their  na- 
tive form,  and  easily  pass  into  other  languages.    There  is  the  term  7'|Q.3p  (cinnamon)  which  we 

find  Exod,  xxx.  23;  Prov.  vii.  17.  It  mnst  have  come  into  Hebrew  as  early  as  the  thing  itself 
was  known,  which  was  doubtless  coeval  with  the  earliest  Phoenician  or  Egyptian  traffic.  It 
came  from  the  far  East,  yet  how  unchangeable  its  form  (in  this  respect  like  the  word  paradise) 
even  to  the  present  day.  So  in  1  Kings  x.  11,  22,  we  have  the  names  of  rare  commodities 
brought  by  the  ships  of  Solomon  and  the  Phoenician  king  from  the  far  land  of  Ophir.  They 
have  strange  names,  Q'SHJEJ'   (shenhabhim),  Q'^lp   (kophim),  0**3]^  {t"kk-ii/yim),  and 

are  rendered  in  various  ways — in  our  version,  ivori/,  apes,  and  peacocks.  They  kept  these  names 
in  Hebrew,  for  there  were  no  others  to  be  used.  Now  had  it  so  happened  that  there  had  been 
occasion  to  .=peak  of  I  hem  by  a  late  writer,  like  Ezra,  or  the  author  of  the  book  of  Eslher,  it 
would  have  been  said  that  Kings  too  was  a  book  of  the  later  Hebrew  (Seqiiioris  Ilcbraismii 


ANTIQUITY  AND  AUTHORSHIP.  3a 


rhe  argument  is  an  absurd  one,  though  carried  sometimes  to  an  extravagant  length.  It  is  all 
the  more  mconclusive,  this  manner  of  determming  the  date  of  books,  when  there  is  taken  intii 
view  the  scanty  literature  to  which  it  is  so  confidently  applied. 

A  similar  melhod  of  reasoning  is  applicable  to  the  word  Pmna  which  is  found  ch.  viii.  11 

T    :    ■ 

This  word  is  Persian— that  is,  there  is  something  like  it  in  use  in  that  language,  thoucrh  its  de- 
rivation, as  a  native  term,  is  by  no  means  clear.  It  appears  to  have  been  still  more  ancient  in 
the  Aramaic,  where  it  is  used  (especially  in  the  Syriac  branch)  very  frequently,  and  with  such 
familiarity  that  we  can  hardly  help  regarding  it  as  vernacular.  It  is  not  at  all  treated  as  a  fo- 
reign term.     The  Syriac  □JHS  ^r.  i°  the  emphatic  form,  N^JHS  is  as  common  as  the  He- 

brew  "12n-  I"-  's  used,  however,  in  a  higher  sense,  to  denote  edict,  royal  or  jwA'cia/ sentence. 
When  the  Babylonian  or  Assyrian  was  the  greater  power,  it  was  more  likely  to  have  come  from 
the  Aramaic  into  the  Persian,  than  the  contrary  way.  How  much  more  likely,  then,  its  still 
earlier  passage  into  the  near  Sheraitic  branch  of  the  Hebrew,  even  as  a  word  generally  under- 
stood, and  more  especially  as  a  courtly  or  legal  term,  such  as  it  has  ever  been  the  way  to  intro- 
duce from  foreign,  though  not  remote,  languages.  Among  all  nations  what  is  called  their  law 
language,  and,  in  a  more  general  sense,  their  technical  language,  is  more  or  less  of  this  kind. 
We  go  for  our  law  terms  to  the  Latin  and  the  Norman  French ;  the  Latins  had  mauy  words  of 
this  kind  from  the  Greek.  There  seems  a  necessity  for  such  a  course  in  the  case  of  things  or 
ideas  demanding  peculiar  exactness  in  their  expression,  because  of  the  generality  and  indefinite- 
nes9  which  the  attrition  of  very  common  use  brings  into  words  from  native  roots,  though  ori^i- 
n.illy  as  clear  as  any  that  are  thus  received.  There  is,  therefore,  the  same  reason  for  the  trans- 
feience  of  such  a  word  as  r~llnC1.  as  has  been  given  in  the  case  of  DT13.     It  is  a  courtly 

term,  and  has,  moreover,  a  judicial  sense,  which  the  most  ordinary  national  intercourse  would 
bring  into  notice.  There  was,  besides,  the  extensive  dealing  of  Solomon  with  the  nations  around, 
excelling  in  this  respect  any  of  the  kings  of  Israel  before  or  after  him.  This  extended  to  Ef  ypt, 
to  Syria,  to  the  remote  Southern  Arabians,  or  Ethiopians,  and,  doubtless,  to  Persia  and  lands 
still  farther  east.  His  ships  went  to  Ophir,  and  his  intimacy  with  the  Phoenicians  put  him  in 
possesfion  of  much  of  that  wide  knowledge  which  they  possessed  beyond  all  other  peoples.  See 
this  fully  stated  1  Kings  v.  vi.  ix.  and  x.  Such  an  intercourse  must  have  not  only  increased 
his  own  vocabulary,  but  brought  many  new  words  into  the  common  Hebrew  language.  In  view 
of  this,  the  wonder  ceases  that  a  few  such  words  should  be  found  in  the  Solomonic  writings.  It 
is  in  fact  a  proof,  rather  than  a  disproof,  of  authenticity.  However  surprised  we  might  be  to 
find  such  words  in  Amos,  or  even  in  the  later  Malachi,  they  appear  perfectly  natural  in  the 
leani'd  and  kingly  Solomon,  as  they  do  also  in  the  later  writings  of  the  courtly  Daniel  and  Ezra, 
who,  with  all  their  foreign  intercourse,  were  not  perhaps  equal  in  political  and  statistical  know- 
ledge to  the  ancient  monarch.  Their  dialect  marks  their  position  rather  than  their  time.  Anil 
this  is  confirmed  by  what  is  well  said  by  LnDWifJ  Ewald  [Salomo,  Versuch,  p.  429)  :  "  Solomon 
had  such  a  variety  of  knowledge  and  intercourse  with  foreigners,  by  his  extensive  commerce  and 
dominions,  and  by  his  relations  with  strange  women,  that  his  style,  especially  in  old  age,  must 
have  been  influenced  thereby.  With  his  paradise-like  parks  the  word  paradise  came  into  the 
Hebrew  langu.icre"  r=ee  Wordsworth,  Int.,  p.  3,  note). 
The  word  □Jj'HiJ.  therefore,  so  much  used  in  all  the  East,  would  be  known   to  him  from 

kingly  and  ambassadorial  intercourse,  in  which  juridical  and  diplomatic  language  especiallv 
occurs,  and  he  would  be  more  likely  to  use  it  in  the  ornate  style  of  Ecclesiastes.  than  an  ordinary 
term  of  less  state  and  magnificence.  Besides,  it  admirably  suits  the  passage  in  which  it  is  found 
in  conveying  an  idea  for  which  the  common  Hebrew  t33w'D  would  have  been  hardly  adequate. 

T 

It  is  intended  to  be  in  the  most  precise  style  of  forensic  diction  ;  "  Because  sentence  against  an 
evil  work  is  not  speedily  executed,"  eic.  It  is  the  figure  of  an  edict  issued  from  the  royal  chan- 
cery, but  suspended  over  the  head  of  the  threatened  subject — an  "arrest  of  judgment,"  as  we  say 
in  our  law  langu.age.  It  was  a  term  probably  much  used  in  such  a  style  of  proceedings,  though 
not  common  in  the  vulgar  speech. 


34  APPENDIX. 


One  more  example  of  this  kind  may  be  given  here.  The  word  {l^nQ  as  used  ii.  8,  and  espe- 
cially ver.  7  ("when  thou  seest  injustice  in  &  province,'"'  etc.),  is  cited  as  evidence  of  cotempora- 
neity  with  Esther,  Ezra,  Nehemiah,  and  Daniel,  where  the  great  Persian  satrapies  are  expressed 
by  the  term.  [It  occurs,  however,  Lam.  i.  1  and  Ezek.  xix.  8.]  But  besides  the  argument  that 
no  personator  of  Solomon,  of  ordinary  intelligence,  would  subject  himself  to  the  charge  of  such  a 
glaring  anachronism,  there  is  the  strongest  etymological  proof  to  the  contrary.  There  is  no  word 
in  the  Old  Testament  more  purely  Hebrew  inform,  as  well  as  in  derivation.     nj'"lO  means  li- 

terally  ^?ace  of  judgment.  Now  Solomon  gave  great  attention  to  the  administration  of  justice. 
He  had  the  land  divided  into  administrative  departments,  as  we  learn  from  1  Kings  iv.  7,  etc., 
and  these,  as  appears  from  other  places,  and  the  practices  of  later  kings,  were  also  judicial  cir- 
cuits. Had  a  word  for  such  a  province  not  existed  in  the  language  before,  this  is  just  the  one 
that  must  have  been  formed  for  that  purpose  from  a  root  denoting  judgment,  and  the  usual  pre- 
fix Q  denoting  place.  The  oppression  mentioned  is  just  that  which  would  be  likely  to  occur  in 
the  departments  of  Israel  as  described  1  Kings  iv.  7  with  the  names  of  the  governors  or  satraps 
there  named,  and  such  cases  of  wrong  may  have  often  come  up  before  the  higher  chancery  of  the 
king,  who,  with  all  his  fondness  for  power  and  magnificence,  is  represented  to  us  as  a  great  lover 
of  justice,  and  noted  for  the  equity  of  his  decisions.  If,  afterwards,  the  same  word,  or  one  formed 
on  the  same  model,  came  to  be  used  by  the  Babylonians  and  Persians,  it  was  because  no  one  was 
better  adapted  to  express  the  idea  of  provinces  whose  governors  or  judges  represented  the  ulti- 
mate sovereignty.  The  word  in  the  later  language  came  from  the  older,  to  which,  in  its  etymo- 
logical purity,  it  80  strictly  belongs. — T.  L.] 


ECCLESIASTES. 


TITLE: 

WORDS  OF  THE  PREACHER,  SON  OF  DAVID,  KINQ  IN  JERUSALEM. 

FIRST  DISCOURSE. 
Of  the  vanity  of  the  practical  and  the  theoretical  'wisdom  of  men. 

Chafteks  1,  2. 
A.  The  theoretical  wisdom  of  men,  directed  to  a  knowledge  of  the  things  of  this  world,  is  vanilj. 

2  Vanity   of  vanities,   saith   the   preacher,   vanity   of  vanities ;    all    is  vanity. 

3  What   profit   hath  a  man  of   all    his  labour  which  he   taketh   under   the  sun  ? 

4  One  generation  passeth  away,  and  another  generation  cometh  :  but  the  earth  abideth 

5  for  ever.     The  sun  also  ariseth,  and  the  sun  goeth  down,  and  hasteth  to  his  place 

6  where  he  arose.     The  wind  goeth  towards  the  south,  and   turneth  about  unto  the 

7  north  ;  it  whtrleth  about  continually,  and  the  wind  returneth  again  according  to  his 
circuits.     All  the  rivers  run  into  the  sea ;  yet  the  sea  is  not  full,  unto  the  place 

S  from  whence  the  rivers  come,  thither  they  return  again.  All  things  are  full  of  la- 
bour ;  man  cannot  utter  it :  the  eye  is  not  satisfied  with  seeing,  nor  the  ear  filled 

9  with  hearing.  The  thing  that  hath  been,  it  is  that  which  shall  be ;  and  that  which 
is  done  is  that  which  shall   be  done :   and  there  is  no  new  thinj  under  the  sun. 

10  Is  there  any  thing  whereof  it  may  be  said,  See,  this  is  new  ?  it  hath  been  already  of 

11  old  time,  which  was  before  us.  There  is  no  remembrance  of  former  things  ;  neither 
shall  there  be  any  remembrance  of  things  that  are  to  come  with  those  that  shall 

12,  13  come  after.  I  the  preacher  was  king  over  Israel  in  Jerusalem.  And  I  gave 
my  heart  to  seek  and  search  out  by  wisdom  concerning  all  things  that  are  done 
under  heaven  ;  this  sore  travail  hath  God  given  to  the  sons  of  man  to  be  exercised 

14  therewith.     I  have  seen  all  the  works  that  are  done  under  the  sun ;  and  behold,  all 

15  is  vanity  and  vexation  of  spirit.     That  which  is  crooked  cannot  be  made  straight ; 

16  and  that  which  is  wanting  cannot  be  numbered.  I  communed  with  mine  own  heart, 
saying,  Lo,  I  am  come  to  great  estate,  and  have  gotten  more  wisdom  than  all  they 
that  have  been  before   me  in  Jerusalem :  yea,  my  heart  had  great  experience  of 

17  wisdom  and  knowledge.    And  I  gave  my  heart  to  know  wisdom,  and  to  know  mad- 

18  ness  and  folly :  I  perceived  that  this  also  is  vexation  of  spirit.  For  in  much  wisdom 
is  much  grief :  and  he  that  increaseth  knowledge  increaseth  sorrow. 

[Ver,  4. — Q7l^7.     See  the  extended  discussion  on  this  and  kindred  words,  p.  44  T.  L.] 

T         1 

[Ver.  5. — rr^I  ■  Primary  sense,  irradiation,  scailering,  like  n^I.  and  ^^T,  tosnw — scatters  its  rar/s—sparfjit  lucfm.   Part. 

beaming, Qlnwiwj.  See  Metrical  version.  Compare  Virgil,  it1ic^\^<iT^Uauroraspargfhattumin'- tcrrts.   tl^-^  Zockler  woiilJ  giv.f 

it  here  the  sense  of  running,  gnim  swift.   It  is  better  to  preserve  the  primary  sense  of  panting.   It  suits  better  the  hidden 
■lotaphor,  on  which  see  note,  p.  38  T.  L.l 

[Ver.  8. — 0^13in.    Rendered  (ftm^j  in  E.  G.    So  the  Vulgate,  cwncfffi  re5.    Best  rendering  is  the  more  common  and 

35 


.^6 


ECCLESIA3TES. 


pim  iry  one  of  ronrds:  all  words  weary  in  expressing  the  vanity.  Zockler  objects  to  this  as  making  a  tautology  with 
T^nS,  folluw.ng.  Thu  iirgu:n<'nt  is  the  other  way;  such  seeming  tautologies  or  verbal  paralleliama  are  rather  regarded 
by  the  Uebrews  as  an  excellency  of  diction. — T.  L.] 

[Ver.  10.— rn'-^Vj*S       See  extended  note,  p.    44  .— T.  L.] 

[Ver.  14. — Jllj,'!.  There  is  no  need  'f  resorting  to  the  Chaldaic  for  this  word;  neither  has  it  any  connection  with  PHV^. 
It  comes  easily  fruui  tlio  ve-y  common  Hebrew  nj?T,  primary  sense,  to  feed  (transitively  or  intransitively),  pasture  (not 
a  verb  of  eating,  like    73X)'  then  tnprf*inde,  take  care  nf,  then  tf>  hive   the  miod  upon  any  thing  aa  an  object  of  care  or 


aTixieiif.     The  order  of  ideas  is  txact'y  like  that  in  the  Arabic 


J-J 


I  r  Greek  fe'^uu.    ITie  form,  as  also  that  of  TV^^,  ver. 


17,  is  purely  Hebrew.    We  hive  the  masculine  form,  Ps.  cvxxix.  2,  17,  applied  to  man,  and  used  in  a  good  senie,  ^^J^T, 

mv  thnwjhl.  "Thou  knowfst  all  my  thought" — not  in  the  sense  of  mere  speculative  thinking,  but  all  my  carets.  And  so 
ill   that  still    nioie    teudi'i  pass.ige,    ver.  17,  where  it  is  applied    to  Ood  aothropopathically    T_JT"1      Op'^HO,    '"how 

precious  are  tliv  thoughts,"  ihy  cares,  or  carings,  for  me.  Compare  1  Pet.  v.  7.  "  Tie  carefh  for  you."  In  ihe  connection 
with  it,  mo.t  -if  the  iiiLid-Tn  commentators  rend  T  Hl"^.  wind — a  cartntj  nr  striving  for  tli-^  winii.  It  is,  however,  by  no 
means  lertaiu  that  the  older  rendering,  spirit,  was  njt  the  right  one — a  striving  (a  vain  striving  or  vexation)  of  tlit  spirit. 

3ee  a  similar  connection  of  TTJ?*!  (preci3ely=.n?^1)  with  37j  the  heart,  ii.  22.  In  that  place  it  is  not  easy  to  distin- 
guish  laS     tVJ'l.  anxiety  of  Ms  heart,  from  niT     rA'J'\  in  this — T.  L.] 

[Ver.  17. — nV7Sn — jH/jt!?,  abstract  terras  in  pA,  on  which  some  rely  as  proving  a  later  language,  and,  conse- 
quently, a  later  date  to  the  book.  They  are,  however,  like  others  of  the  kind  that  occur  in  Koheleth,  purely  Hebrew  in 
their  derivation  wliilst  they  have  an  abstract  form,  because  the  idea  reijuirej  bert'.  though  uuusuhI  elsewhere,  deniaudej 
it  If  there  were  liut  few  literary  compositions  in  the  English  language,  it  would  be  j ust  us  ra.ion^i  to  object  to  one  i  e- 
cause  it  had  several  examples  of  words  ending  in  ism,  though  precisely  adap  e  1  to  the  meaning  inteuded;  and  this  be- 
cans^sn  ha  tertniii.ttioj  waj   not  found  iu  other   books,  liaviu^  little  or  nothing  ol  a  speculative  cost.     Thede  words, 


rH^Dtyi    rn'7'7ni  diflfer,  as  madrmes  ox  frenzy,  nad  fatuity. — T.  L.1 


EXEGETICAL   AND   CRITICAL. 

Title:  Ver.  1.  Words  of  the  preacher. 
Son  of  David,   King  in    Jerusalem. — For 

the  exposition  of  the  name  ri^rlp  comp.  the  In- 
ti-oJ.  §  1.  That  this  designation  here  takes  the 
place  of  the  historically  known  name,  7107^?, 
has  been  justly  acknowledged  as  an  indication 
that  a  poetic  fiction  lies  before  us.  ".-VU  the 
other  works  oi  Solomon  bear  his  usual  name  at 
their  head;  the  Proverbs,  whose  title  is  the  Pro- 
verbs of  Solomon,  Son  of  David,  King  of  Israel ; 
the  Song  of  Solomon,  Ps.  Ixxii.  and  Ps.  cxxvii. 
As  indeed  is  natural,  ihat  he  who  will  claim  au- 
thorship uses  no  other  name  than  that  under 
which  he  is  .already  known.  Enigma  and  con- 
cealment would  be  quite  out  of  place  here.  Now 
if  Solomon  is  here  c  tiled  Koheleth,  the  author 
clearly  indicates  that  it  has  only  ideal  value  when 
he  is  quoted  as  author  of  the  book,  that  he  ap- 
pears only  as  the  representative  of  wisdom.  The 
name,  which  is  clearly  an  impersonal  one,  shows 
that  tlie  person  to  whom  it  is  attached  bdonr/s 
onli/  lopoetrij  and  not  to  realily"  (HENOSTENBERa). 
— Moreover,  in  the  peculiar  designation,  "  King 
in  Jerusalem."  instead  of  '*  King  over  Israel" 
(comp  ver.  12),  we  may  perceive  a  trace  of  later 
post-Solomonic  origin.  On  the  contrary,  to  find 
in  this  expression  a  hint  that  the  author  does  not 
dwell  in  .Jerusalem,  but  somewhere  in  the  coun- 
try (according  to  Ewalu,  in  Galilee),  is  unrea- 
sonable and  too  far-fetched.     See  J  4,  Obe.  i. 

'1.  The  whole  first  discourse,  which  we,  with 
Kw.\i,n.  Vaih.,  Keil.  etc.,  extend  to  the  end  of 
chap,  ii.,  treats  of  the  principal  theme,  of  the 
vanity  of  all  earthly  things  ingr.neral :  it  is  there- 
fore of  an  introductory  and  fundamental  charac- 
ter (comp.  Introd.  ?  2).  In  harmony  with  Keil, 
we  again  divide  (hem  inio  two  nearly  equal 
parts,  the  first  of   which  (chap.  i.  2-18)  presenis 


the  vanity  of  the  theoretical,  and  the  second  (chap, 
ii.  1-26)  the  vanity  of  the  practical  wisdom  of 
men ;  or,  of  wltich,  number  one  sltows  that  the 
strivings  of  human  wisdom  after  knowledge,  and 
number  two  that  the  same  efforts  aiming  at  en- 
joyment and  active  control  of  reality,  attain  no 
genuine  success.  This  division  seems  more  sim- 
ple and  comprehensive  than  that  of  Ew.\Li)  and 
Vaihinqer,  who  lay  down  three  main  divisions, 
1)  i.  2-11 ;  2)  i.  12— ii.  23  ;  3)  ii.  24-26.  accord- 
ing to  EwALD,  and  1)  i.  2-11;  2)  i.  12— ii.  19;  3) 
ii.  20-2'),  according  to  Vaihinger,  giving  to  the 
middle  division  a  disproportioned  length. — The 
first  half  is  occupied  in  proving  the  vanity  and 
want  of  success  of  the  theoretical  striving  of 
men  after  wisdom,  and  is  again  divided  into 
two  divisions.  For  it  shows,  1)  by  the  conti- 
nually recurring  circle  of  nature  and  history, 
permitting  no  real  progress,  that  the  objects  of 
human  knowledge  are  subjected  to  the  law  of 
vanity  (ver.  2-11)  :  and  2)  then,  that  to  this  va- 
nity of  the  objective  reality,  there  corresponds  a 
complete  futility  of  effort  at  its  comprehension  on 
the  part  of  the  human  subject,  so  far  that  even 
the  wisest  of  all  men  must  be  convinced  by  expe- 
rience of  the  emptiness  of  this  effort  (ver.  12- 
18).  Each  of  these  divisions  includes  two 
stroph«s  of  three  verses  each,  together  with  an 
introductory  half  strophe  or  proposition,  so  that 
the  schein"  of  the  whole  section  perfected  is 
this:  [  Diiu.iio7i:  The  vanity  of  human  know- 
ledge in  an  objective  point  of  view  (ver.  2-11). 
Proposition  or  general  preliminary  remark  (lialf 
strophe);  ver.  2,  3.  First  strophe:  ver.  4-T. — 
Second  strophe:  ver.  8-11.  It.  Dinsion  :  The 
I  vanity  of  human  knowledge  in  a  subjective  point 
of  view  (ver.  12-18).  Proposition:  ver.  12. — 
First  strophe,  ver.  13-l.j).  Second  strophe,  ver. 
16-18. — We  follow  in  this  strophical  division  the 
plan  of  Vaihinger  (also  that  of  Keil  and  Hahn), 
which  difl^ers  materi.illy  from  that  of  Ewald. 
Dut   tlie    latler   m.iy  !h.';ein    b:   vig'it,  I'lit  frc"Ji 


CHAP.  I.  2-18. 


.17 


ver.  9  the  discourse  approaches  prose  style,  and 
only  here  and  Ihere,  as  iu  ver.  15  and  18,  returns 
to  loftier  poetic  diction.  Vaihinger  also  ac- 
knowledges this,  in  so  far  as  he  considers  the 
two  rythmicaliy  constructed  apothegms,  ver.  1.5 
and  18,  as  characteristic  closing  formulas  of  the 
two  last  strophes  of  the  section  (comp.  Introd. 
(J  2,  p.  106). 

3.  The  general  preliminary  observation,  or,  if  pre- 
ferred, thethemeofthetirst  discourse;  ver.  2,  3. — 
Vanity  of  vanities,  saith  the  preacher,  va- 
nity of  vanities;  all  is  vanity.  This  excla- 
mation, containing  the  fuiidu mental  thought  of  the 
whole  book,  returns  again  at  the  close,  chap.  xii. 
7,  almost  in  the  same  words,  after  a  previous  ex- 
amination has  everywhere  proved  its  truth.  No- 
thing is  wantingthere  but  the  repetition  of  7271 
i:3'73n,  which  gives  a  specially  solemn  im- 
pression to  the  sentence  here  at  the  head  of  the 
whole.  As  to  the  expression  "vauity  of  vanities" 
being  a  paraphrase  of  the  superlative  idea  **ex- 
tremest  vanity,"  comp.  the  observation  on  Tiy 
u3'TU/n  Song  of  .Solomon  i.  1  (below,  p.  1).  For 
the  punctuation  73n  comp.  73S  Ps.  xxxv.  14, 
where  the  principal  vowel  is  also  pushed  forward 
and  lengthened  to  a  tseri.  7371  "breath,  steam" 
(comp.  CH.\i.n.  7371  to  become  warm,  to  steam) 
is  a  very  proper  expression  to  mark  the  incon- 
stancy, unsubstantiality.  and  emptiness  that  cha- 
racterize all  earthly  things  *  To  confine  this 
predicate  of  nothingness  to  the  actions  of  men 
I  ({\hn)  is  the  less  allowable  since  farther  on,  in 
verses  Sand  14,  human  action  is  expressly  spoken 
iif  as  participating  in  the  emptiness  of  worldly 
tilings;  and  there  is  previously  given  a  much 
more  comprehensive  description  of  this  vanity. 
which  clearly  shows  that  the  author  would  un- 
d*>rstand  in  the  ''air^  that  he  declares  as  vanity, 
all  earthly  nature  and  the  whole  circle  of  tem- 
poral  things,    (in  contrast  to   the    eternal).     It 

is  also  inadmissible  to  accept   the    double    7D71 

C3'7371  as  subject  of  the  sentence,  instead  of 
taking  the   independent,    animated  exclamation 

rather  as  a  presupposed  predicate  tij  7371;  this 
pretended  subject  7371  would  then  have  in  the 
following  7271  another  predicate,  whereby  the 
whole  expression  would  become  awkward,  and 
essentially  lose  in  active  force  and  emphasis, 
(against  Rosenmueller,  Hahn). — .\s  cases  simi- 
lar to  the  contents  of  ver.  2,  comp.  the  passages 
in  Ps.  xc.  -3-10 :  Ps.  cii.  2.5-28 ;  also  Ps.  xxxix. 
ti,  7  ;  and  also  what  the  patriarchs  were  obliged 
to  experience  and  confess  regarding  the  v.anily 
of  temporal  life:  Gen.  iv.  12;  v.  29;  xlvii.  9,  <?/c 
Ver.  3.     What  profit  hath  a  man  of  all  his 

*[Tho  ide.i  dtmotod  by  tliis  freqiietit  word  ia  tran^tforin^ns,  1 
sioi/t  patising  owaij ;  rjitlicr  tliaii  nnfttingnp.'!^  (Nichtigkeif), 
Tliinj;^  may  be  v^ry  trmisient.  ve'  vprv  imi)ortiint — tike  tlie  i 
present  huntao   life,  which  St.  ilanies  styles   dr^tc  (exnc'Iy 

equivalent  to  th^  Hebrew   7371)  "  a  vapor  that  soon  jKiss- 

eth  .iwav.**  .Tamos  iii.     The  writer  does  nut  moin  to  caTT  va-  ' 
inty.  ill  the  sense  o(  not'nin'jrtp.ss  or  woihl'-s.llfiss.  ttlflt  wliirlv 
he  savs  els'-where  find  will    siir  l>  '.-ill    to  jnd;;  nent   with 
all  ita  most  s-cr-jt  deeds. — T.  L.J  i 


labor  vrhich  he  taketh  under  the  sun  ? — 

^Ger.,  with  which  he  fatigueth  himself).  Now 
for  the  first  time  the  preacher  more  especially 
touches  the  vanity  of  human  things,  but  means  it 
in  connection  with  the  toil  of  men,  as  thereby  de- 
clared unprofitable  and  unsuccessful  (7DJ?, 
difficulty,  labor,  exertion,  comp.  ii.  22;  iii.  9; 
v.  14,  etc.)  not  only  his  actions,  but  at  the  same 
time  also  his  spiritual  strivings  and  searchings, 
of  which  in  the  sequel  he  principally  treats;  he 
consequently  mainly  means  the  substance  of  his 
interests  and  elforts,  the  subjective  human  in  con- 
trast to  the  objective  reality  of  all  earthly  life,  to 

which  that  7371  in  ver.  2  referred.  Vers.  2 
and  3  hold  therefore,  substantially,  the  same  re- 
lation to  eacii  other  as  the  two  subsequent  para- 
graphs in  vers.  4—11,  and  vers.  12-18.  jnri'' 
Synonymous  with  ^Hl  Gen.  xlix.  3;  Prov.  xvii. 
7;  Job  XX.  22,  etc.,  is  found  only  in  this  book, 
and  indicates  that  which  is  left,  what  remains  to 
one;  hence projit,  adimntage,  success,*  acquisition, 
o  Tic;  ^'ipydaaro,  2  John,  8,  not  a  superiority/  over 
others,  which  signification  .appears  most  filling  in 

chap   ii.   13.— The  3  in  )ha^-'l22,    Hahn    con- 

:  T  -:        T  ; 

siders,  according  to  Isaiah  v  25,  equal  to  "not- 
withstanding, in  spite  of,"  whicli  however  ia 
unnecessary,  as  the  usual  signification  "in" 
or  "through"  affords  a  sufficiently  good  sense. — 
For  the  expression  "under  the  sun,"  a  charac- 
teristic and  favorite  form  of  the  author,  comp. 
vers.  14;  2,  11,  17,  20,  23;  3,  16,  etc.  The  sy- 
nonymous expressions  "  under  the  heaven,"  (ii. 
3;  iii.  1;  i.  13;)  and  "upon  the  earth"  (viii.  14, 
16;  xi.  2),  are  found  elsewhere  in  the  Old  Tes- 
tament. The  preference  of  Koheleth  for  the  form 
"  under  the  sun,"  is  doubtless  explained  by  the 
fact  that  it  instructively  and  clearly  points  to  the 
contrast  "  between  the  eternal  regularity  which 
the  sun  shows  in  its  course,  and  the  fluctuating, 
vacillating,  changeable  doings  of  men,  which  it 
illuminates  with  its  ever  equal  light." — (Elster). 
4.  First  division,  first  strophe,  verses  4-7.  In 
an  objective  view,  human  knowledge  shows  itself 
futile,  in  considering  the  continual  change  of 
human  generiitions  on  the  earth,  ver.  4.  and  the 
steady  course  of  the  sun,  the  wind,  ami  the  water 
(ver.  5-7). — One  generation  passeth  a^vay, 

and    another    generation    cometh.      ^iSn 

to  go  away,  abire,  as  v.  15;  Job  x.  21  ;  Ps.  xxxix 
13.  For  this  sentence  comp.  Sirach,  xiv.  19:  lh^ 
(pv7.7ov  Od?.?i0v  eni  ^cvc^pnv  ddaco^  ra  fjii>  Kara  l3a'/.- 
}.et,  d/'./Uz  Jf  fftvEt,  oi'Tuc;  ycven  aapKii^  Kai  ahtaroi^.  y 
fi£:i>  reytft'Tfi,  irlpa  de  yE\>vaTai — a  capital  compari- 
son,f  which  reminds  ns  of  Isa.  Ixiv.  5. — But  the 


♦  [The  word  which,  both  in  composition   and  significance, 
most   nearly  corresponds  to  Kohele  h's  frequent  IlliT',  is 

the  Gretk  TrAeorefia,  so  much  nsed  by  Paul  and  poorly  ren- 
dered coyi-tonstiess.  It  iMtlier  means,  hamnfftln'  more,  having 
tbe  advanta^re  or  S'lperioiity  iu  anything,  wh'  ther  wealth, 
liinip,  or  ambition. — T.  L.] 

[fit  would  reaTtv  seem  as  thongh  Sirach.  thonsh  such  a 
thoronch  .Tew.  as  his  book  shows  him  to  lie.  had  known 
something  of  the  poems  of  Homer.  There  is  snch  a  striking 
resenildanee,  holh  in  particular  words  and  in  special  points 
of  the  picture,  between  this  passage  and  tbe  lines,  so  Ire- 
qnentlv  cpioted  froal  tbr)  speech  of  QIaucu.s,  Iliad  VI.14ii. 
oi^  Tfep  il>vWutv  yeveij,  T0tTJ5e  Kai  dt'Spajf, 
ifnj\i\a  Td  flee  7'  di-c/xos  \afid5t^  \^^^,  dAAa  5e  0'  vKtj 


88 


ECCLESIASTES. 


earth  abideth  forevsr;  (literal,  "and  the 
earth  stands  eternally  "),  ('i^J'  as  in  Ps.  lix. 
19:  Lev.  xiii.  5,  is  of  lasting  existence,  stands 
Btill).  The  copula  expresses  the  simnltaneous- 
ness  of  the  two  circumstances  placed  in  contrast 
with  each  other  :  whilst  the  earth  stands  forever, 
human  generations  come  and  go  incessantly.  In 
the  abiding  of  the  eartli.  the  poet  doubtless  thinks 
of  its  foundation  on  pillars  over  tlie  water,  to 
which  Ps.  xxiv.  2;  civ.  5;  Job  xsxviii.  6,  and 
other  poetical  passages  allude.  But  whether,  at 
the  same  time,  the  earth  is  considered  the  arena 
of  the  curse  and  sinful  misery  brought  in  by  men 
(Gen.  iii.  17-19),  as  a  vale  of  sorrow,  and  a  place 
of  misfortune,  so  that  the  thought  were :  men 
effect  nothing  lasting  on  earth,  new  races  of  men 
must  ever  begin  where  the  old  ones  ceased,  must 
ever  repeat  the  same  Sisyphus  labor  as  their 
fathers  (Hengstenbero,  Hahn)  :  this  is  doubt- 
ful on  account  of  the  expression  Q/I^V  This 
certainly  indicates  not  an  endless  eternity  in  the 
strictest  sense  of  the  word,  but  only  "  a  future 
of  unlimited  length,"  (Hengstenbekg);  but  it 
shows  the  intention  to  bring  out,  as  a  principal 
thought,  the  character  of  the  continual  and  ever- 
lasting in  contrast  with  the  appearance  of  conti- 
nual change,  and  points  thus  to  the  inability  of 
hutuan  investigation  and  knowledge  to  hold  any 
firm  position  in  the  midst  of  such  change  ever- 
lasting as  the  duration  of  the  earth — Ver.  5. 
The  sun  ariseth.  and  the  sun  goeth 
down,  and  hasteth  to  the  place  vyhere  he 
arose.  The  first  half  of  tliis  verse,  is  an  exact 
parallel  of  the  first  clause  of  ver.  4,  the  second 
corresponds  in  substance  to  the  thought  in  the 
second  clause  of  that  verse.  For,  as  in  the 
former,  tlie  earth,  the  scene  of  the  coming  and 
going  of  the  generations  of  men,  so  in  the  latter 
the  "place"  of  the  sun  (i.  e.,  its  subterranean, 
heavenly  dwelling-place,  from  which  it  daily  en- 
ters upon  its  new  course,  corap.  Ps.  xix.  6),  is 
contrasted  as  abiding  in  the  presence  of  con- 
tinual change.  As  the  human  race,  with  every 
change  of  its  individuals,  makes  no  advance,  as 
its  history  presents  no  real  progress,  so  is  the 
motion  of  the  sun  apparently  a  continual  circuit, 
without  arrival  at  any  fixed  goal,  or  lasting  place 
of  rest.  Contrary  to  the  accents,  the  Septcaglvt, 
Vulgate,  Chaldaic,  Luther,  Elster,  Hitzio, 

Hahn,  etc.,  connect  ']X«!'  inipD"7S1  closely 
with  the  preceding;  "and  hastens  to  its  place, 
and  there  arisetli  again.  But  HSt?  belongs 
clearly  to  what  follows,  and  also  does  not  mean 
running,  hastening,  but  (as  H'SH  in  Hab.  2, 
3)  gasping  after  air,  panting,  longing  " — a  sense 
which  strikingly  delineates  the  movement  of  the 
sun,  striving  to  reach  the  vault  of  heaven,  al- 
though in  it  there  lies  a  conception  somewhat 
different  from  this  :  "  and  rejoiceth  as  a  strong 
man  to  run  a  race,"  Ps.  xix.  5.  For  Hengsten- 
bero clearly  brings  into  the  text  the  joyous  de- 


u»;  avSputv  yet'eij,  t}  i±ev  (fn)ei  t)  5'  dffoAjJyei. 
The  race  of  man  in  like  the  r.ire  of  leavea; 
Of  leaves,  one  generation  t-y  the  wind 
l3  scattere'l  on  rhe  earth  ;  another  soon, 
Ii>  spring's  Inxiiriant  ver  Inre,  burets  to  light. 
So  witli  our  race :  thesi'.  Jlnurisk,  those  drcaif. 

Lord  Derby's   TranslaCiou. —  T.  L.j 


sire,  the  pretended  image  of  "  the  vigorous  cou- 
rage of  the  new  generation."  It  rather  points 
to  the  idea  of  the  exhaustion  of  the  sun  on  ac- 
count of  its  ever  restless  motion,  and  this  doubt- 
less with  the  intention  of  directly  showing  the 
depressing  influence  produced  by  observing  the 
ever  recurring  circuit  of  this  body,  and  the  dis- 
couragement in  this  endless  uniformity,  that  pre- 
sents itself  to  the  comprehension  of  the  human 
observer  (comp.  Elster  on  this  passage).*  Ver. 
6.  It  goeth  to  the  South,  and  turneth  to 
the  North.  (Literal  of  the  Ger.  text).  Thesnn 
is  naturally  not  the  subject  {Sept.  Sgriac,  M. 
Geier,  etc.),  but  the  wind  named  in  the  second 
clause,  for  only  of  it  can  it  be  said,  "  it  turneth 
to  the  north."  But  south  and  north  are  here 
used  with  the  wind,  because  the  other  cardinal 
points  had  been  previously  used  with  the  sun,  to 
prevent  an  unpleasant  repetition.  The  author 
could  scarcely  have  thought  of  anything  like 
the  law  of  the  revolution  of  the  winds  (Wolf- 
gang Mexzel,  in  his  Natural  History  conceived 
in  the  Christian  spirit  I.  270) ;  for  he  had  just  as- 
serted in  ver.  4,  that  the  earth  stands  eternally 
still.  The  opinion  of  Hahn  is  also  objectionable, 
that  the  poet  was  desirous  of  showing  the  conti- 
nual change  between  warm  and  cold  wind,  and 
this  change  from  warmth  to  cold  was  to  depict 
the  vicissitude  of  happiness  and  unhappiness  in 
human  life,  as,  in  the  preceding  verse,  that  from 
night  to  day.  Such  an  allegorizing  of  the  pas- 
sage is  the  less  justifiable  because  the  circuit  of 
the  waters  described  in  ver.  7  can  only  be  con- 

•[There  is  a  concealed  metaphor  in  this  passage  all  the 
more  beautiful  because  of  its  inobtrusiveness.  It  is  con- 
tained in  the  words  nil    a^^d    ^Xi^,  beaming  {radiating) 

glowing,  panting. — See  Metrical  Version.  It  is  the  figure  of 
the  race  horse  returning  panting  to  his  goal,  whence  he 
started — 

All  panting,  glowing,  there  again  is  he. 
Such  a  mode  of  conceiving  was  at  the  or'gia  of  the  classi- 
cal figure:  the  horses   of  the  sun    panting  up    the  eastern 
steep  [fiomp  Ps  xix.fi].    See  both  figures  combined,  as  they 
are  here,  Virg.  .£n.  XII.  113. 

Piist^a  vix  sumrtios  spargebat  lumine  mmtfet 
Orta  dies,  cum  prinw  alto  se  gurgiie  tollunt 
Solis  equi,  tucemque  elatis  naribus  efflant. 
See  also  the  Georgics,  Lib.  I.  250 : 

Aut  redit  a  nohv;  aurora,  diemque  reducit, 
Niisquz  ubi  primus  equis  oriens  ajfiavit  anltelis. 

To  all  thinking"«nin'l3,  the  idea  of  the  earth  being  A 
sphere,  or  a  body  l.i^ing  in  space,  with  spice  all  round  it. 
above  and  below  — or  having,  at  least,  an  under  as  well  as  an 
upper  side — must  have  been  very  early.  It  w:i8  at  once 
suggested  l.y  this  constant  phenomenon  of  sun-setting  and 
sun-rising — going  down  below  on  the  West  {his  tjilternacle  or 
sleeping-tent,  as  the  Psalmist  compares  it.  Ps.  xix.  5j,  and 
rising  in  the  East  as  one  who  came  from  below,  and  ascentled 
^^  a  steep,  weary,  yet  glorious'" — like  a  bridegroom  coming 
forth  from  his  chamber  (Ps.  xix.  6)  or  as  a  strong  man  (an 
athlete)  to  run  a  race.  Compare  the  same  image,  though 
reversed,  Ttiad.  VI.  506.  It  was  the  same  smi.  and  he  must 
have  gone  under  (into  his  "subterranean  heavenly  abode," 
as  Zdckler  well  calls  it)  and  around  again  to  his  starting 
place.  The  heavens  would  be  all  round  it.  and.  thus,  as  the 
Psalmist  graphically  paints,  these  under  heavens  would  l>e 
his  tabernacle,  where  he  spends  the  night,  as  it  appears  to 
us.  We  detect  the  image  in  the  early  Ilesiodean  cosmogony, 
where  it  is  said  that  "yata  (earth)  Eavo  birth  to  s'arry  ovpa- 
i/b?  corresponding  to  herself,"  '(rov  earrij.  Ne^.  Ttier/fi. 
127.  It  w;is  almost  obvious  to  sense,  and  the  musing  mind 
must  have  been  very  early  familiar  with  the  conception.  It 
was  not  inconsistent  with  the  other  notion  that  appears  in 
Scripture,  of  the  earth  as  an  extended  plain.  The  latter  was 
phenomenal,  the  former  the  product  of  reflection.  Both 
were  adapted  to  poetry — the  one  to  the  poetry  of  the  fy^ 
the  other  to  that  of  the  thfruqtit.  Compai-e  .lob  xxvi  T, 
"He  hangeth  the  earth  upon  nothing,"  or,  rather,  "ovef 
emptiness." — ^T.  L.]. 


CHAP.  I.  2-18. 


3<: 


sidered  a  picture  of  the  change  from  happiness  to 
unhappiness  by  virtue  of  a  forced  and  highly 
artificial  interpretation.  The  more  careful  alle- 
gorical interpretation  tried  by  Henqstenberg. 
according  to  which  sun,  wind,  and  water  are  all 
symbols  of  human  existence  moving  in  the  cir- 
cuit of  vanity,  is  not  indeed  sutficiently  justified 
by  the  context.  The  wrind  goeth  ever  whirl- 
ing (Lit.  Ger. ).  The  twice  repeated  35^0 
expresses  continual  repetition,  the  everlasting,  and 
the  ever-returning  change  of  the  wind;  conip. 
the  reduplication  of  ideas  with  the  same  intent 
in  Gen.  xiv.  10;  Deut.  ii.  27;  xiv.  22;  Mark 
vi.   39.      This    double    3310     is    subordinate    to 

^Vin    presenting  the    main   idea,   just    as  ^XIC' 

in  ver.  5  is  to  n")!.  —  And  the  wind  re- 
turneth  again  according  to  his  circuits. — 

That  is,  the  circuits  which  it  has  already  made, 
it  ever  makes  again,  it  ever  repeats  the  courses 
that  it  has  previously  described ;  for  that  is, 
properly  speaking,  the  r>13'3p,  not  circles 
(Sepl.  Vulg.,  Ewald,  Knobel,  etc).  The  transla- 
tion "  on  its  circuits  or  circles"  (  Ewalu,  Knobel, 
etc.)  or  also  "  according  to  its  circuits"  (Rosen- 
Mueller)  is  unnecessary;  for  that  ly,  with  verbs 
of  motion,  especially  2Vii,  has  the  sense  of  to, 
until,  (exactly  synonymous,  in  such  case,  with 
"IJ^)  is  proved  by  such  passages  as  Prov.  xxvi. 
11:  Ps.  xix.  7;  xlviii.  11;  Job  xxxvii.  3,  and 
also  by  the  circumstance  that,  in  the  later  Chal- 

daie  style,  ly  is  mostly  synonymous  with  /N. 
[In  the  above  passage  Zockler  translates  zu  sei- 
iiat  Weitdungen. — W.]. 

Ver.  7.  All  the  rivers  run  into  the  sea; 
yet  the  sea  is  not  full,  i.  e.,  it  does  not  over- 
flow  nutwLtlislanding  the  immense  masses  of  wa- 
ter that  it  constantly  receives;  it  does  not  over- 
whelm and  swallow  up  the  land.  In  □Tl,  the 
*^  T- 

author  doubtless  refers  to  the  ocean,  not  to  the 
Dead  Sea,  as  Hitzio  ai'bitrarily  supposes.  The 
previous  mention  of  the  sun,  the  wind,  and  the 
four  cardinal  points,  show  conclusively  that  he 
deals  wiih  great  cosmuphysical  ideas,  and  thus 
hardly  thinks  merely  of  the  streams  like  the  Jor- 
dan flowing  into  the  Dead  Sea,  or  indeed  of  the 
contracted  relations  of  Palestine  at  all.  Comp. 
also  Aristophanks  in  his  "  Clouds,"  v.  1294, 
et  seq.  : 

avTri  fikv  (»J  flaAaTTa)  ovSev  YtyceTot 

eiTLppeOkTW^   TUIV  TTOTaflUll'  ItAeIUII',    7U  Si 

^ijTety  noiffaai  Tapyupiof  jrAeioi'  To  ffof. 

Unto  the  place  from  whence  the  rivers 
come,  thither  they  return  again.  Literal, 
"thitlier  are  the  rivers  to  go  returning,"  thither 
they  always  take  tiieir  course  again.  For  this 
construction  examine  1  Sam.  xx.  19;  Hos.  v.  11, 
etc;  as  in  the  English,  (they  are  going),  the  par- 
ticiple here  expresses  the  continuous  character 
of  the  action.  For  the  construct  slate  before  the 
relative  clause  (which  is,  as  it  were,  regarded  as 
a  single  noun)  comp.  passages  such  as  Gen.  xl. 
3;   Lev.  iv.  24;   (Ewald,     ilanual.  §   322,  c). — ■ 

As  it  is  not  absolutely  necessary  that  1]7n 
must  express  the  "going  whither,"  but  may  also 
well  express  the  going  out,  or  the  coming  whence, 


as  ver.  o  shows,  therefore,  D'7n3niy  DlpI^ 
□'1)7'^  Joes  not  mean  the  ocean  as  the  common 
coUecting-plaee  of  all  river-water  (Elster,  Vai- 
hinger,  etc.),  but  rather  as  the  occasional  source 
and  origin  of  the  individual  rivers.  The  return 
of  the  water  from  the  ocean  the  author  certainly 
thinks  effected  in  a  way  corresponding  to  the  na- 
tural course  of  things,  namely,  that  of  exhala^ 
tions,  and  clouds,  and  falling  mists,  and  not  by 
means  of  secret  subterraneous  canals  and  pas- 
sages, as  Luther,  Rosenmueller,  etal.,  pretend. 
See  Gen.  ii.  6;  Job  xxxvi.  27,  28.— Also  Um- 
breit,  Hitzio,  and  Hengstenbero  on  this  pas- 
sage. 

5.  First  division,  second  strophe,  ver.  8-11.  As 
the  natural  objects  of  human  knowledge  truly 
satisfy  neither  the  eye  nor  the  ear  (ver.  8),  so 
there  predominates  in  the  history  of  mankind  a 
restless  flight  of  events,  crowding  and  following 
each  other  in  endless  circuit,  which  nece.«sarily 
destroy,  in  equal  measure,  both  the  interest  in 
new  acquirements,  and  the  endeavor  to  remember 
the  things  that  are  past  (ver.  11). — All  things 
are  full  of  labor,  man  cannot  utter  it. — 

The  words    Q"i?r    □'"l^nn-Va   are  understood 

by  exegetists  to  mean  either:  "all  words  are 
troublesome,  weary"  (Sept.,  Ewald,  Elster, 
Hitzio,  Hengstenbero,  Hahn,  etc.),  or:  "all 
things  fatigue,  are  full  of  burden  and  trou- 
ble" (HiERONTMUS,  Luther,  Rosenmueller, 
Vaihinger,  etc).  The  ruling  signification  in 
this  book,  as  every  where  in  the  Old  Testament 
of  ^3^  =  Myoc,   aermo,  as  well    as    the   closely 

following  remark,  "man  cannot  utter  it"  (/DV 
^3n7),  seem  to  speak  in  favor  of  the  former 
meaning.  But  the  word  ^3^,  as  meaning 
thini/,  is  found  also  in  ver.  10;  chap.  vi.  12;  vii. 
8 ;  and  it  appears,  in  every  view  of  the  case, 
more  appropriate  that  the  quality  of  wearying, 
of  producing  discouragement  and  indifference, 
sliould  be  predicated  of  the  things  of  tlie  world, 
and  the  objects  of  human  knowledge,  than  that 
the  words  relating  to  the  naming  and  judging  of 
these  things,  should  be  designated  as  feeble  or 
exhausting.  This  first  meaning  would  also  pro- 
duce a  tautology  of  Q''^3"in  with  "^3^7'  which 
one  could  scarcely  attribute  to  an  author  who, 
on  the  whole,  expresses  himself  with  such 
choice  and  delicacy.  Thus  the  sense  of  the  lino 
remains  in  every  case  that  which  is  accepted 
even  by  most  of  the  defenders  of  the  first  concep- 
tion; namely,  to  recount  all  objects  of  human 
knowledge  and  experience  is  fatiguing  in  the 
extreme,  and  is  indeed  impracticable  ;  no  speech 
can  perfectly  give  the  impi-ession  which  is  pro- 
duced on  our  mind  by  the  tboujiht  of  physical 
endlessness,  and  of  the  never  changing  opera- 
tions and  life  of  the  forces  of  nature  (couip.  Els- 
TKR  on  this  passage).  For  the  active  sense  of 
yy,   which   elsewhere,   as  in    Deut.   xxv.   18 ;   2 

r 

Sam.  xvii.  2,  expresses  the  passive  thought, 
"faint,"  "weary,"  but  here  is  clearly  exhaust- 
ive, making  weary,  examine  the  similar  signifi- 
cations of  aiJS,    nSnj,    rin:  in  Isa.  xvii.   ll  : 

T  T   :  -        '  T  ;  • 

Jer.  XXX.  12 ;   Micah   ii.  10;  and  also   the  Latin 


40 


ECCLESIASTE3. 


trutit  in  the  sease  of  making  sad,  depressing ; 
and  the  German  ••beirubl"  in  phrases  like: 
"ea  isl  bi'truhl  za  sehen,"  etc. — The  eye  is  not 
satis&ad  vrith  seeing,  nor  the  ear  filled 
■with  hearing,— No  remarkable  quality  is  here 
affirmsJ  of  tiio  eye  or  the  ear;  it  is  only  lutendeJ 
to  delineite  more  closely  the  relation  held  to  the 
expression,  "all  things  are  wearying."  "  If  the 
eye  should  becoraj  satisfied,  so  that  it  would  no 
longer  see,  then  the  narrating  word  must  step  in 
and  be  able  in  its  turn  also  to  master  things. 
But  the  abundance  of  phenomena,  which  presses 
on  eye,  ear,  and  the  remaining  senses,  is  endless  ; 
there  are  always  objects  which  the  eye  must  see, 
does  see,  and  brings  to  him  who  would  gladly 
close  his  labors"  (Hitzig).  For  parallel  pas- 
sages comp.  Prov.  xxvii.  20.  For  J^OtJ'D,  lit. 
"away  from  hearing,"  i.  e.,  so  that  it  may  hear 
no  longer,  camp.  Gen.  xxvii.  1;  Ex.  xiv.  5;  1 
Sam.  viii.  7  ;  l.sa.  xxiv.  10,  e(c.^Ver.  9.  The 
thing  that  hath  been,  it  is  that  which 
shall  be;  or  also;  "what  has  happened,  that 
will  again  happen,  that  will  occur  anew."  HO 
Tt'7\ii>  cannot  be  considered  a  question  (LXX.  W 

T  T  V 

TO  ysyovo'^  Vti^g-  ?''"^  ^^^  quod  fnU)  ;  for  in  this 
book  Kf"np  is  always  equivalent  to  "that 
which,"  or  "whatever;"  see  iii.  15;  vi.  10;  viii. 
7;  X.  14;  and  examine  for  the  same  Chaldaic 
style,  Dan.  ii.  25;  Ezra  vii.  18. — And  that 
'Which  is  done,  is  that  which  shall  be 
done. — As  the  former  refers  to  the  objective 
course  of  natural  laws  and  phenomena,  so  this 
parallel  expression  alludes  to  the  subjective  ef- 
forts and  actions  of  men;  and  the  progress  to 
any  thing  really  new  is  denied  of  both- — And 
there  is  no  new  thing  under  the  sun. — - 
Lit.   there    is  not    in  existence   any  thing   new, 

(iynn-'73  ]"X1).  For  the  placing  of  this  nega- 
tion before  73,   to  indicate  the  total  non-exist- 

T 

ence  of  any  thing,  comp  Judges  xiii.  4;  Ps. 
cxliii.  2 ;  2  Kings  iv.  2 ;  also  similar  Hebrew 
terms  in  ihe  Xew  Testamant  Greek,  Matt.  xxiv. 
22  ;  Eom.  iii.  20;  Gal.  ii.  16,  elc. — For  this  sen- 
tence comp.  Seneca  especially;  Epist.  xxiv.: 
^ul.lias  ret  finis  est,  srd  in  orbem  nexa  sunt  omnia. 
Omnia  transeunt  ut  rccertanlur,  nil  novi  video,  nit 
novi  facia;  also  Tacitus,  Aiinal.  III.  65:  Rebus 
canctis  inest  quidam  velut  orbis,  ut  quemadniodum 
temporum  vices,  ila  niorum  versentur  ;  and  Marc. 
Aurel.  Comm^'nt.,  ad  se  ipsuni.  VI.  31 :  6  ra  vvi> 
opCiif  Tzavra  hjjiaKev,  uaa  re  ff  dcthdu  eyevero,  Kat 
oGa  eir  TO  (iTzeifiov  laraf  travTa  yap  o^oyevij  Ktu 
ouoeidij;  Ibid.  VII.  1:  ovMv  Kaa'uv  navTa  Kai 
cvvrjijrj  KUi  oXiyxpovia',  Ibid.  \i\.  26:  nav  to  yivo- 
fiefof  oiiro}^  aet  h/eueTo  Kai  yivijCseTat  Kat  viiv  TtauTa- 
Xoh  yivETat. 

Ver.  10.  Is  there  any  thing  whereof  it 
may  be  said,  See,  this  is  new  ?  it  hath 
been  already  of  old  time  w^hich  was  be 
fore  us. — Tlie  first  half  of  this  verse  is  a  hypo- 
thetical preliminary  clause,  introduced  by  l^' 
'111.  to  which  is  added  the  after  clause  without 

T  T 

a  copula,  for  the  sake  of  greater  emphasis;  comp. 
similarly  formed  conditional  sentences  in  ver. 
18.  —  "133,  lony  ago,  alreud;/  long  since  (Sept. 
yiri;     Vulg.  jam),   is   one    of   the    characteristic 


Aramaic  *  particles  of  the  book,  allied  to  HIM 
"greatness,  length,"  and  the  Arab.  Kibar,  great 
age;    ^comp.    Introd.   I   4,   Obs.  2).      The    word 

O'Ti/}}!,   added  as  a  more  special  definition,   in- 

■  T      : 

dicates  that  the  meaning  of  "long  ago"  is  to 
be  understood  in  the  sense  of  time  of  eternal 
length;     or   also  that    it    continues   in    endless 

spaces  of  time  ;-f-  for  the  preposition  7,  in  the 
sense  of  "within,"  comp.  Gen.  vii.  4;  Ezra  x. 
8,  and  Elster  on  this  passage. — Instead  of  "^CfS 

vn  there  stands  at  the  close  1J"J3'7a   HTI   lE'.S 

T  "T  ;   -  TT  .■-: 

because  irn  is  used  impersonally,  in  the  sense : 
"  there  have  been  "  (comp.  Gen.  xlvii.  24 ;  Ex. 
xii.  49j  ;   an  enallage   nunteri,    that  could  easily 

occur  with  a  neuter  plural  like  D'D^i?.  Ew.iLU 
takes  the  words  as  subject  of  the  sentence, 
and  translates  them  thus:  "what  occurred 
before  our  eyes  had  already  been  long  ago." 
But  this  position  of  the  subject  at  the  end  of 
the  sentence  would  be  harsh  and  without  mo- 
tive ;  and  for  U'JSyO,  which  means  according 
to  Isa.  xli.  26  simply  "before  us,  earlier  than 
we,"  would  necessarily  stand  'J'JS/  if  the  trans- 
lation "before  our  eyes,  in  our  presence,"  were 
the  correct  one. — Ver.  U.  There  is  no  re- 
membrance of  former  things. — Clearly  an 
explanation  of  the  thought  of  the  preceding 
verse,  which  we  need  not  (as  Hitzio  and  Elster) 
connect  with  what  precedes  through  the  concep- 
tion :  "  that  our  considering  old  things  as  new  is 
because  of  the  continual  extinction  of  the  re- 
membrance of  former  things."  For  the  con- 
struct state  ]n3;  before  a  following  noun  with 
a  preposition,  Comp.  si:nilar  cases,  as  Ezek.  xiii. 
2  Sam.  i.  21.  —  □"J'^XT  and  D'J^nX  signify 
every  where  the  earlier  and  the  later  ones  (Lev. 
xxvi.  45;  Deut.  xix  14;  Ps.  Ixxix.  8;  Isa.  Ixi. 
4;  also  chap.  iv.  16  of  this  book,  consequently 
ancestry  and  posterity.  The  neuter  idea,  "the 
earlier,"  would  necessarily  be  expressed  by  the 
feminine  HlJi^NI  (Isa.  xiii.  9;  xlvi.  9;  xlviii. 
3). — 'With  those  that  shall  come  after. — 
nU^ns'7  in  future,  later.  Comp.  for  the  sub- 
stantive nj'inx,  Deut.  xiii.  9;   2  Sam.  ii.  26. 

T    -:  - 

6.  Second  Dansion.  Proposition  and  first 
strophe.  Vers.  12—15.  In  a  subjective  view  bu- 
man  knowledge  proves  futile  and  vain,  in  so  far 
as  all  the  desires  and  enterprises  of  men.  t(t 
which  it  is  directed,  are  empty  and  vain.  Jiiid 
lead  to  nothing.     I,  the  preacher,  was  King 

*  [There  is  no  more  reasou  for  calliDg  133  an  Araiuiiic 

word  here,  thau  the  feminine  form,  ni33.  Gen.  xxxv.  lu; 

T  :  ■ 
xlviii.  7  ;  2  Kin^s  v.  19.     It  means  a  considerable  but  imlffi- 
niti-  Hrrumni-  wlietUor  of  space  as  in  tln^  examples  in  Gt-u. 
xxw.  11)  ui-  ol   tinu;   as  h'.Tf  — 5onte  distance  off,  or  mnv  tinir 
aijo  —  Unuj  aijo.     'i'hi-   same   may    be   said   of   T33D    ^^^ 

XXXV.  16;  xxxvi.  31.— T.  L.] 

t[L3'07L'7  is  rather  added  as  an  amplification  of  tlif 
indefinite  133.  It  ^nlh  been  already — long  ago— yes.  in 
Bome  of  the  olams  (or  worlds),  cosniical  nr  historical,  that 
have  gone  before  in  the  immense  p;u*t.  See  remarks  in  note 
on  the  olamic  words,  p.  41,  ij. — T.  L.j 


CHAP.  I.  2-18. 


41 


over  Israel  in  Jerusalem. — -Observe  the  pre- 
terit, 'jT'n,  I  was — a  clear  iudicatioD  tliat  a 
later  persouage  I  baa  the  historical  Solomon 
says  this.*  For  evea  in  his  most  advanced  age 
Solomon,  who,  according  to  1  Kings  xi.  40-4:i. 
was  reigning  king  until  his  deatli,  could  not 
have  spoken  of  his  kingdom  as  something  be- 
longing solely  to  the  past.  For  the  rem.iining 
allusioas  in  tliis  verse  to  a  period  later  than  the 
Solomonic,  see  above  on  ver.  1  (No.  1),  and  the 
Introduction,  §  4.  And  moreover  the  author,  as- 
suming the  character  of  Solomon,  indicates  for 
his  own  person  a  condition  in  life  which  affords 
him  a  broad  view,  rich  experience,  and  know- 
ledge of  men;  comp.  Sirach  xxxviii.  24  ff. — Ver. 
13.  And  I  gave  my  heart  to  seek  and 
seaicb  out  by  wisdom. — That  is,  I  gave  it 
entirely  to  that  seeking,  exerted  myself  zealously 

on  that  account;  comp.  37  D't^,  Isa.  xli.  42  ; 
a'l  iTK',  Ps.  xlviii.  14  ;  and  2h  pDH,  Job  xi. 
13.  "To  seek"  ip'}'^)  and  "to  search"  (^1J^) 
are  distinguished  from  one  another^the  former 
by  being  less  thorough,  and  the  latter  by  pene- 
trating more  deeply  and  searching  alter  the 
hidden.  n3jn3  is  not  "  wisely "  (Luthek, 
comp.  Vulgate,  sapimler),  but  "with  wisdom;" 
for  wisdom  was  the  instrument  with  which  he 
made  his  investigatious;!  (for  the  well-kuowuold 
Hebrew  sense,  see  the  Introd.  to  the  Solomonic 
books,  Vol.  XII.  p.  7  of  this  work.)  —  Con- 
cerning all  things  that  are  done  under 
heaven. — Thereby  is  clearly  meant  only  the 
actions  and  lives  of  men,  and  not  occarrences  in 
the  realm  of  nature,  for  which  latter  the  verb 
na'i'J  would  be  very  unfittingly  chosen.  And 
what  has  happened  in  itself  is  not  so  much  meant 
as  its  character,  worth,  aim  and  success  as  an 
object  of   seeking   and  searching;   therefore,  to 

search  concerning  all  things  that  are  done  (7J? 

Ul  ^73).  —  This  sore  travail,  etc. — Human 
action  itself  is  not  designated  here  as  y^  TJ^, 
as  sore  travail  or  pain  (Hitzig,  Haiin),  but  the 
zealous  searching,  the  critical  endeavor  of  the 
wise  observer  of  life,  who  every  wiiero  meets 
only  vanity  and  emptiness,  and  with  all  his  theo- 
retical and  practical  experimenting  with  life, 
reaches  no  lasting  enjoyment  and  success  (and 
thus  with  justice  the  most  exegetists  ;   see  Elster 

*[Tliis  is  certainly  a  slender  basis  on  wliich  to  build  anctl 
an  iirgunu-ut.  Tiie  indeiiiiite  use  of  tlie  Hebrew  tenses  will 
not  aliijw  it  toh  ive  muelilltrce,  and,  niureover.  it  is  perfectly 
consistent  {I'ven  if  rendered  loasj  with  th"  condition  of  an 
old  man,  an  old  king,  wlio  had  seen  tlie  vanity  of  the  world, 
and  of  royal  estate,  and  wished  to  impress  it  on  the  mind  of 
his  reader,  to  speak  of  it  as  something  past  and  gone.  I  who 
was  king — or,  when  I  was  king — in  the  Inll  exi-rcise  of  power 
and  dignity.  Besides,  if  there  is  an  inconsistency,  it  would 
bo  full  .ts  great  in  one  who  assumes  to  personate  Solomon. 
Such  a  one  would  be  even  more  careful  to  guard  against 
obviniui  Hnacliroiiisnis.  as  ihia  would  lie  if  thus  regarded. 
See  WoRnswoRTH  on  the  expression,  and  the  argument  drawn 
from  it.  The  word  Koheleth  may  be  a  scholiinu  of  the  later 
compiler,  to  explain  (though  unn*»cessarily)  what  he  deemed 
abrupt  :  I  (Kobeleth)  was  King;  and  ,^o  iu  other  places  like 
eimiUr  scholia  in  the  Pentateuch. — T.  L.] 

f  [nO^ilS  does  uot  mean  wi&dij  in  the  sense  of  kmnty- 
T  :  T  ; 
inqty,  or  skilftdly — neither  does  it  mean  I'y,  or.  witfi  taisdnm, 
Hs  i'li  instrument,  though  th;it  is  nearer  -o  it;  but  rather 
in  thf>  will  of  wisd'ini.  that  is  philof:np}iicrilht,  specuJativeti/, 
thfreticiiU'j,  in  distincti<'n  Irom  expaimcnially  uv  practicatlyy 
as  be  dkd  afterwards. — T.  L.] 


on  this  passage). — God  hath  given  to  the 
sons  of  man   to  be  exercised  therewith. 

— This  unsuccessful  and  vain  striving  alter  wis- 
dom, to  which  man  feels  himself  impelled  by  a 
natural  necessity,  is  imparted  to  him  by  God 
himself;  it  is  a  part  of  the  salutary  and  disci- 
plinary curse  that  God  has  laid  on  human  nature 
since  the  fall,  a  "part  of  the  whole  system  by 
which  the  Lord  humbles  fallen  man,  and  there- 
with prepares  the  redemption"  (Hengstenberc). 
— Ver.  14.  I  have  seen  all  the  works  that 
are  done  under  the  sun  ;  and  behold,  all 
is  vanity  and  vexation  of  spirit. — (Lit  , 
"  windy  etfort,"  >.  c,  "an  effort  of  the  wind") 
(Sept.  TTfjoaipeoig  TTvei'iiaToi;)  an  effort  without  re- 
sult, that  effects  no  lasting  good.  Comp.  Hos. 
xii.  2,  which  passage  gives  us  at  the  same  lime 
the  proper  sense  of  the  expression  rn^'"l.  For 
the  formula  Q'lp  fjlT  there  used  parallel  with 
nn  nj?1,  "to  consume  wind,"  really  means 
to  follow  after  the  wind,  to  be  iu  quest  of  it,  & 
diligent  striving  after  it  (comp.  n>n  in  pass- 
ages like  Prov.  xiii.  20:  xv.  14;  Isa.  xliv.  20). 
i"l4>M  is  consequently  the  bearing,  the  inten- 
tion of  one  zealously  aiming  at,  consequently 
striving,  continuous  direction  of  the  will  (thus 
also  Ezra  v.  7,  18),  the  same  as  P'i;'^,  which 
in  i.  17;  iv.  16  is  also  found  connected  with 
nn.  It  is  therefore  erroneous  to  derive  it  from 
J?J?T  =  I'Jfl,     to    shatter,    to    break    into    pieces 

(thus  the  Vulg.  "■  afflictio  apiritus,"  also  Chald. 
Raschi  et  al.). — Ver.  15.  That  vsrhich  is 
crooked  cannot  be  made  straight,  and 
that  v^hich  is  w^anting  cannot  be  num- 
bered.— Clearly  a  proverbial  sentence,  which 
the  author  perhaps  found  ready  made  in  the 
rich  treasury  of  the  proverbial  wisdom  of  his 
people,  and  used  here  to  strengthen  what  he  had 
said  in  ver.  14.  The  sense  is,  as  the  parallel 
passage,  chap.  vii.  13,  shows,  that  human  action 
and  effort,  in  spite  of  all  exertion,  cannot  alter 
tliat  which  has  once  been  arranged  and  fixed  by 
God.  "Man  cannot  alter  what  is  (apparently) 
unjust  in  God's  arrangement  of  the  world,  nor 
make  or  regard  its  failures  perfect ;  hemmed  in 
within  the  narrow  limits  of  the  world  as  it  is 
constituted,  he  is  not  able  to  perioriii  the  most 
important  thing  that  he  above  all  things  should 
be  able  to  do"  (Hitzig).  This  thought  is  not 
fat.alistic  (as  Knobel  supposes) ;  for,  as  numer- 
ous other  passages  of  this  book  show  (namely, 
iii.  17;  vii.  20ff.;  xi.  9;  xii.  14),  the  author 
knows  very  well  that  human  sin  is  (he  cause  of 
the  incapacity  here  described  in  contrast  with 
the  unchangeable  and  divine  order  of  the  world, 
and  considers  this  inability  as  one  of  self-guilt 
on  the  part  of  man  — "That  which  is  wanting 
cannot  be  numbered."  i,  e.,  not  completed,  not 
be  brought  to  its  full  number;  comp.  the  Lat. 
ad  jiumeros  .suos  redigi^perjia,  and  also  our  Ger- 
man proverbs:  "  Where  there  is  nothing,  nothing 
farther  is  to  be  counted;"  or,  "There  the  euipe- 
ror  has  lost  his  right,"  etc. 

7.  Second  Diifision,  second  strophe.  Vers.  10-18. 
Practically  experiencing  wisdom,  striving  after 
positive  knowledge,  is.  as  the  critically  observing, 
thoroughly  futile,  reaching  no  lasting  result,  he- 
cause  its  acquirement  is  inseparably  connected 


(2 


ECCLESUSTES. 


with  paia  and  discouragement.— I  communed 
V7ith  my  ovrn  heart,  sayiug,  i.  e.,  I  entered 
inwardly  into  my  own  counsel;  comp.  the  Lat. 
coyitare  cum  animo  suo,  and  in  the  Hebrew  similar 

phrases  uSa  131,  Ps.  xt.  2 ;  u't-Sx  1,  Gen. 
xxiv.  45;  ia*?  '^i',  1  Sam.  i.  13.— Lo,  I  am 
come  to  great  estate,  and  have  gotten 
more  ^wisdom. — The  word  'fl/^Jn  (comp.  Isa. 
xxviii.  29)  intimates  that  he  possessed  great 
wisdom  before ;  the  word  'JilSDin,  that  during 
his  life  he  continually  increased  it.  Comp.  1 
Kings  T.  9-11. — Than  all  they  that  have 
been    before  me  in   Jerusalem. — The   tirst 

'ly  is  comparative,  as  in  Gen.  xWiii.  22;  Ps. 
xvi.  2.     From  the  second  71?  before  Q'7iy5T  it 

_  •  T  T       : 

appears  that  with  the  here  mentioned  prede- 
cessors of  Koheleth  real  kings*  are  meant 
(comp.  also  ii.  7).  The  allusion  here  can  scarce- 
ly be  to  the  old  Canaanitish  princes  f  Adoni-zedek, 
Josh.  X.  1  ;  or,  indeed,  Melchisedec,  Gen.  xv. 
18),  but  to  the  crowned  heads  of  Israel,  who 
alone  were  competent  to  the  realization  of  HD^n. 
This  passage  contains,  again,  therefore,  a  refer- 
ence to  the  difference  between  the  author  of 
this  work  and  Solomon,  but  still  not  one  of  that 
kind  that  we  are  justified  in  reproaching  him 
( with  Hitziq)  of  ignorance  of  history.  He  rather 
commits  this  offence  against  actual  history  with 
the  same  absence  of  suspicion  and  purpose  which 
permitted  him  to  adapt  his  work  only  loosely  and 
distantly  to  the  personal  and  temporal  relations 
of  Solomon,  and  every  where  to  dispense  with 
the  strict  carrying  out  of  the  historical  fiction  in 
question.  (Comp.  [nirod.  §  4). — Yea,  my 
heart  had  great  experience  of  'wisdom 
and  knowledge. — Concerning  nj?T  as  syn- 
onym of  nODn  comp.  Proy.  i.  2.  "To  see,  to 
behold  wisdom  and  knowledge,"  is  as  much  as 
acquiring  it  by  experience,  arriving  at  its  pos- 
session and  enjoyment.  This  beholding  is  attri- 
buted to  the  heart,  because  it  is  indeed  the  seat 
or  instrument  of  aspiration  after  wisdom, f  see 
vers.  13  and  17. — Ver.  17.  And  I  gave  my 
heart  to  know  'wisdom  and  to  kno'w  mad- 
ness and  foUy^that  is.  I  applied  myself  to 
learning  not  only  the  positive  and  normal  con- 
tents of  human  knowledge,  but  also  its  counter- 
part, error  and  perversion  in  their  various 
forms :    aacording  to    the   principle :     contrariia 

coiilraria  intelliguntur.  rH7  7n  =  TH7  7in,  chap. 
I.  13;  comp.  the  similar  formation  fflDDn, 
Prov.  i.  20  ;  ix.  1,  etc.,  and  Ewald,  Manual,  J 
165  c),  and  ni7jty,  want  of  sense  and  folly  are 
also  thus  placed  together  in  chap.  ii.  12  only, 
that  the  latter  word  is  written  ni73p  with 
more  etymological  exactness  (comp.  also  ii.  3, 


♦[This  is  entirel.v  gratuitous.  It  may  refer  to  any  men  of 
nite  and  wealth,  t'ofrether  with  David  and  Saul,  or  the  writtr 
may  well  have  had  in  view  old  Princes  in  Jerusalem,  away 
ha  :1c  to  the  days  of  Melchisedec— T.  L.] 

tfTbeword  37,  hmrt,\6  used  in  Hebrew  (especially  in 
the  Proverbs  and  Solomonic  writing)  as  much  for  the  mind 
or  inltUtct  ad  lor  ttie /eeling— the  afftctians.—l.  L.J 


13,  etc.).— I  perceived  that  this  also  is  vexation  oj 
spirit.     For   nO    P'J^l  see  ver.  14 ;   and   comp. 

137  [V^'^  the  striving  of  his  heart,  chap.  ii.  22, 
as  well  as  the  same  word  in  the  Chaldee  of  the 
Book  of  Daniel  (iv.  16;  v.  6,  10:  vii.  28), 
where  it  signifies  thought.  NIH  T\\,  a  pleonasm, 
of  which  there  are  many  in  the  book.  Ver. 
18.  For  in  much  'wisdom  is  much  grief; 
and  he  that  increaseth  knowledge  in> 
creaseth  sorrow. — Ger.  Proverb:  "Much  wis- 
dom causeth  headache;"  also  Ciceko,  Tusc.  III. 
4:  ^^videtur  mihi  cadere  in  aapientejn  segritudo,^^ 
and  what  Elster  remarks  on  this  passage: 
"  Such  an  enlargement  of  the  practical  know- 
ledge of  human  life  destroys  the  natural  ease 
and  simplicity  of  the  individual  life,  and  by 
comparisons  with  others,  awaking  the  conscious- 
ness of  being  variously  affected  in  one's  own 
existence  through  influences  operating  from 
without,  produces  a  feeling  of  insignificance 
and  feebleness  of  each  individual  life  as  such; 
and  by  exciting  man  to  many  aspirations  and 
desires  which  remain  unfulfilled,  and  there- 
fore leave  painful  impressions  behind.  It  is  still 
more  important  to  think  of  the  manifold  disillu- 
sions which  a  deeper  insight  of  the  moral  arena 
in  a  stricter  sense  produces,  because  it  not  only 
teaches  how  confidence  in  the  strength  and  worth 
of  individuals  is  often  unjustifiable,  but  also 
shows  how  in  the  great  and  sacred  institutions  of 
humanity,  which  have  originally  a  purely  ethical 
aim,  this  ethical  object  is  frequently  lost,  and 
that  those  only  exist  in  reality  through  a  linking 
of  interests  that  are  entirely  foreign  to  their  real 
nature." — TO^'l  is  an  antecedent:  "  and  if  one 
gathers  wisdom,  if  one  makes  much  wisdom." 
Ew.iLD,  Elstek,  el  ah,  consider  Tpi'  (here  as 
well  as  in  Isa.  xxix.  14  ;  xxxviii.  5)  an  active  par- 
ticiple from  the  stem  reverting  from  Hiphil,  into 
Kal,  with  ■'-;-  instead  of -^7  (Ew.^ld,  Manual,  J  127 
b.  ;  169  a)  while  others  find  in  it  simply  an  im- 
personal future  Hiphil,  and  compare  it  on  ac- 
count of  the  scriptio  plena  with  "ijlSDin  ver.  16. 

DOCTRINAL    AND    ETHICAL. 

Human  effort,  confined  to  the  conditions  of 
life  and  the  objects  of  knowledge  of  this  earthly 
world,  can  attain  no  enduring  wealth  of  happi- 
ness or  success,  either  in  a  practical  or  theore- 
tical relation.  For  every  thing  that  is  accom- 
plished under  the  sun,  that  is,  in  this  contracted 
sublunary  world  subjected  to  the  curse  of  tempo- 
rality, is.  like  the  great  heavenly  light  of  our 
planet,  or,  like  the  mysterious  course  of  the  wind 
and  the  water,  confined  to  a  changeless  circuit 
beyond  which  there  is  no  progress.  All  efforts 
after  the  attainment  of  a  higher  and  more  dura- 
ble happiness,  which  man  by  means  of  his  own 
natural  power  may  institute,  fail  at  this  stern 
barrier  of  the  earthly  and  temporal.  Be  it  the 
cheerful  enjoyment  of  life,  and  the  active  co- 
operation with  it,  be  it  fulness  of  knowledge  and 
wealth  of  treasures,  of  intellectual  truth  and  in- 
sight, as  long  as  man,  standing  simply  in  his 
own  strength  as  a  mere  child  of  earth,  command- 
ing no  other  than  earthly  and  natural  powers, 
endeavors  to  place  himself  in  possession  of  these 


CHAP.  I.  2-18. 


4S 


treasures,  willhebeeyer  obliged  to  experience  the 
utter  vanity  of  liis  labors.  Only  in  submission 
to  the  eternally  Divine,  which  remains  fixed  and 
constant  in  all  the  vicissitudes  of  time,  (I's.  cii. 
:;.5if. ),  does  he  obtain  the  power  to  overcome  the 
imperfections  and  annoyances  of  temporal  ex- 
istence, or,  at  least,  true  consolation  while  suf- 
fering tlieir  pressure.  Faith  alone  is  the  anchor 
of  safety  which  is  able  to  preserve  the  bark  of 
life,  tossed  to  and  fro  by  the  storms  of  time,  from 
sinking  into  the  awful  depths  of  despair  and  in- 
consolable doubts  regarding  our  temporal  and 
eternal  welfare. 

Of  these  fundamental  thoughts  of  the  section 
before  us,  only  those  referring  to  the  vanity  of 
earthly  life  and  its  wisdom  are  specially  treated. 
Of  the  religious  solution  of  the  conflict,  which, 
according  to  numerous  and  prominent  allusions 
in  the  subsequent  pages,  forms  the  deeper  back- 
ground for  the  grievous  lamentations  of  the 
preacher,  there  penetrates,  for  the  time,  scarcely 
anything  through  his  picture  of  the  vanity  of  all 
earthly  things.  It  is,  substantially,  only  the  sad 
contrast  between  human  aspirations  after  wis- 
dom, and  the  absolutely  unsatisfying  result  in 
this  world,  to  whose  description  the  author  di- 
rects his  attention  ;  th.at  conflict  between  the  ar- 
dent desire  of  life  and  its  enjoyment,  between 
thirst  after  knowledge  and  its  failure,  whose  deep 
significance  Faeri,  in  his  work — ''Timeand Eler- 
ii'M/  " — has  as  strikingly  as  beautifully  delineated 
when,  in  p.  10  f,  in  direct  connection  with  the 
lamenting  commencement  of  this  book  he  says: 
"  Who  does  not  know,  from  his  own  tiiousand- 
fold  experience,  this  wonderful  feeling  of  a  deep 
temporal  grief  tiiat  often,  as  an  armed  foe,  over- 
whelms the  spirit  of  man  with  a  secret  shudder 
in  the  midst  of  the  loudest  merriment?  Who 
does  not  know  tlie  pressure  and  the  pain  of  time, 
when  we  see  it  in  steady  flow  hurrying  quietly 
by  us,  nay,  when  we  see  ourselves,  entirely  help- 
leas,  carried  away  by  its  stream,  and  daily  ap- 
proacliing  nearer  to  the  limits  of  life?  Do  we 
not  then  feel  as  the  occupant  of  a  frail  boat, 
which,  drawn  into  the  cun-ent  of  a  mighty 
stream,  finds  itself  carried  down  with  arrowy 
speed,  and  if  not  in  its  course  dasiied  to  pieces 
on  tlie  rocks,  hastens  with  inevitable  destiny  to 
the  cataract  that  is  to  bury  it  in  that  deep  fiom 
which  no  one  may  ever  rise  and  begin  the  course 
anew?"  Tiiat  is  ihe  periculuni  xntx,  the  danger  of 
life,  of  which  the  wise  men  of  old  have  spoken, 
and  have  recognized  as  the  inevitable  destiny  of 
every  thing  born  into  this  lower  world.  Thus 
time,  witli  its  restless  and  coulinuous  going  and 
coming,  .appeals  to  the  direct  feelings  of  every 
man  as  an  oppressive  destiny,  as  a  travail,  as 
Solomon  says,  (ver.  13,  18),  as  a  tragic  conflict 
between  what  ought  to  be  and  what  is. 

HOMILETIC.VL    AND    PRACTICiL. 

In  the  homiletical  treatment  of  the  section, 
the  evangelical  preacher  should  not  be  satisfied 
in  merely  presenting  this  sad  conflict  without  its 
solution;  he  should  rather  connect  with  the  la- 
ment concerning  the  vanity  of  earthly  things,  the 
consolation  of  the  unchanging  grace  of  tile  Eter- 
nal One  ;  and  thus  regard  the  gloomy  picture  of 
the  author  in  the  light  of  divine  revelation,  to 
20 


which  the  entire  course  and  contents  of  the  book 
encourage  us.  In  this  intent  we  might  use  the 
entire  cfiapter  as  a  text  for  a  connected  view 
whose  theme  might  be  as  follows:  That  which  is 
visible  is  temporal,  that  which  is  invisible  ia 
eternal  (2  Cor.  iv.  17);  or  also  — "For  we  know 
in  part,  and  we  prophesy  in  part."  "But  when 
th.it  which  is  perfect  is  come,  that  which  is  in 
part  shall  be  done  away."  (1  Cor.  xiii.  9,  10); 
or:  The  flight  of  earthly  things,  its  cause  and 
its  cure,  (with  reference  to  the  90th  I'salm,  and 
appropriate  spiritual  hymns).  In  case  the  text 
is  divided,  there  sliould  not  be  more  than  two 
parts.  Then  make  vers.  2-11  the  text  for  the 
thought:  "There  is  nothing  new  under  the 
sun;"  and  from  12-18  for  the  thought:  "In 
much  wisdom  there  is  much  grief." 

With  a  view  to  the  practical  treatment  of  the 
individual  passages,  examine  the  following  homi- 
letical hints  and  helps  from  ancient  and  modern 
exegetical  writings. 

Ver.  2.  LnTHER : — In  the  introduction  he  gives 
us  the  subject  of  the  whole  book,  when  he  tells 
us  that  there  is  the  greatest  vanity  in  all  human 
pursuits,  to  such  a  degree  that  men,  neither  con- 
tent with  the  present,  nor  able  to  enjoy  the  future, 
turn  even  their  best  things  into  misery  and  va- 
nity, all  through  their  own  fault,  not  that  of  the 
things  themselves. 

M.  Geieu: — The  more  the  vanity  of  the  world 
is  discovered,  the  more  will  the  disgust  of  it  in- 
crease in  the  true  Cliristian;  and  on  the  contrary, 
a  desire  will  arise  for  the  heavenly  and  eternal. — 
He.ngstenberg  :— .The  right  solution  of  the  prob- 
lem is  this:  Between  the  assertion — "And  behold, 
all  was  very  good,"  and  that  other:  "All  is  va- 
nity," lies  the  fact  of  the  fall.  With  this  latter 
a  whole  new  order  of  things  has  appeared.  The 
creation,  which  was  good  in  itself,  was  no  longer 
fitting  for  degenerate  man.  "All  is  vanity,"  is 
no  accusation  of  God.  It.  is  rather,  if  we  keep  in 
view  the  nature  of  man,  a  praise  of  God.  It  ia 
precisely  in  this  doom  of  punishment,  and  in  the 
•adjustment  of  the  economy  of  the  Cross,  that 
God  shows  Himself  especially  great  and  glo- 
rious. 

Ver.  3.  Luther: — The  creature  is  indeed  sub- 
ject to  vanity,  as  Paul  testifies,  Rom.  viii.,  but 
nevertheless  the  things  themselves  are  good. 
Otherwise  he  would  have  called  the  sun  itself  a 
vanity;  but  this  he  excepts,  because  he  says, 
under  the  sun.  It  is  not,  therefore,  of  the  works 
of  God  he  treats,  which  are  all  good  and  true,  and 
above  the  sun,  but  the  works  beneath  the  sun, — 
what  we  do  here  in  this  earihly  life. — Starke: — 
Since  with  decay  the  profit  of  all  outward  occupa- 
tion vanishes,  it  is  folly  for  men  to  be  so  absorbed 
with  external  things  that  they  thereby  forget  the 
care  of  their  own  souls. 

Vers.  4-7.  Cramer  : — That  the  world  has  not 
existed  from  eternity,  one  sees  in  all  its  parts, 
because  these  are  not  fixed  and  constant;  the 
whole  cannot,  therefore,  remain  unchanged. 
But  the  constant  order  in  creatures  and  their 
employments,  proves  tiiat  there  is  a  God  who 
sustains  every  thing. — Starke: — In  nature  every 
thing  is  governed  by  the  laws  of  motion  ;  how 
much  more  should  man  direct  his  steps  according 
to  the  rules  of  life  prescribed  to  him  by  God 
(Gal.  vi.   16;    Ps.   cxix.   9;  c.  o). — Wohlfaetu: 


44 


ECCLESIASTES. 


• — The  existence  of  the  worltl  clearly  depends 
upon  the  unchangeable  order  given  to  nature  by 
God,  and  just  because  it  follows  these  divine 
laws  without  deviation,  is  nature,  yet  to-day,  as 
it  was  thousands  of  years  ago,  the  inexhaustible 
dispenser  of  the  blessings  and  joys  of  men.  Let 
us  herein  acknowledge  the  wisdom,  goodness, 
and  might  of  the  Eternal  One,  and  adore  him 
who  once  said:  "Let  there  be  !"  and  there  was  ! 
who  called  the  sun  of  the  day,  as  well  as  the 
night,  into  existence,  who  prescribed  to  the  wa- 
ters their  course,  and  gave  command  to  the 
winds.  Let  us  comprehend  that  we  can  only 
then  be  happy  and  make  others  happy,  when,  as 
nature  unconsciously  obeys  natural  laws,  we 
obey  with  clear  consciousness  the  commands  of 
virtue  and  the  laws  of  nature  for  the  spirit 
world. 

Ver.  8.  Zetss: — The  immortal  spirit  of  man 
can  find  no  real  rest  in  temporal  things,  but  only 
in  God,  the  highest  and  eternal  good,  Matt.  xi. 
29. — .ILiNSEN; — External  things  do  not  satisfy. 
David  in  Ps.  xvii.  1.5  gives  us  clearly  to  under- 
stand that  he  recognizes  the  same  truth  ;  for  he 
says:  "  I  will  behold  thy  face  in  righteousness," 
and  adds,  "I  shall  be  satisfied,  when  I  awake, 
with  tliy  likeness."  He  hopes,  therefore,  in  the 
contemplation  of  God,  to  obtain  what  he  cannot 
have  in  the  form  of  this  world.  And  for  this 
very  reason  Solomon  calls  all  things  vain  that 
belong  to  this  sensual  life. — Bekleb.  Bible: — 
"The  avenues  of  the  soul  bear  many  thousand 
objects  or  things  to  the  heart,  with  which  man 
fatigues  and  distracts  himself,  as  with  a  bound- 
less mountain  of  sand.  From  these  his  mind 
forms  numberless  images,  which  he  gazes  at,  and 
inwardly  handles.  From  these  come  the  manifold 
thoughts  and  the  distracted  spirit  of  poor  man. 
Therefore,  by  apostacy  from  God,  his  Creator, 
he  has  gone  out  with  his  heart  after  many  things, 
and  now,  instead  of  God,  in  whom  he  would 
eternally  have  had  enough,  he  embraces  so  many 
thousand  creatures  in  his  desires,  and  cannot 
even  then  be  satisfied.  For  the  immortal  essence 
of  the  soul  can  by  no  moans  repose  in  the  empty 
creature;  it  seeks  ever  farther,  and  will  ever 
have  more;  it  is  a  fire  that  burns  without 
ceasing,  and  would  gladly  seize  all  things." 

Vers.  9-11.  Luthek: — If  we  understand  these 
words,  nothiny  new  beneatli  the  sun^  of  the  things 
ihe/nselves,  and  of  the  works  of  God,  it  would 
not  be  true.  For  God  is  every  day  doing  what 
is  new;  but  we  do  nothing  new,  because  the  old 
Adam  is  in  all.  Our  ancestors  abused  things, 
just  as  we  abuse  them.  Alexander,  Caesar,  had 
the  same  disposition;  so  had  all  Kaisars  and 
Kings  ;  so  have  we.  As  they  could  never  be  sa- 
tisfied, so  never  can  we;  they  were  wicked;  so 
are  we. — tvRAMER: — No  man  has  so  great  a  cross 
that  he  finds  none  like  himself;  for  we  are  not 
better  than  our  fathers,  1  Kings  xix.  5. — Heno- 
stenberg: — "There  is  nothing  new  under  the 
sun;"  let  that  serve  to  sober  down  the  fantasies 
which  gather  grapes  from  the  thorns  of  the 
world,  but  not  discourage  the  friends  of  the 
Kingdom  of  God,  which  has  its  real  seat,  not  un- 
der the  sun,  but  above  the  sun,  and  whose  hea- 
venly protector,  by  ever  creating  new  things 
(.Icr.  xxxi.  22j  givea  material  to  a  new  song,  Ps. 
xl.  4. 


Vers.  13-15.  Lcther  [to  ver.  14]: — All  pain- 
ful anxiety  and  care  in  making  provision,  whe- 
ther in  public  or  private,  through  our  own  coun- 
sels, and  our  own  wisdom,  are  condemned  in  this 
book.  God  disappoints  the  thoughts  and  plans 
that  are  not  grounded  on  His  word.  And  rightly 
too;  for  why  should  we  prescribe  and  add  to  His 
wisdom?  Let  us  learn,  then,  to  submit  to  His 
counsels,  and  abstain  from  those  cares  ,and 
thoughts  which  God  has  not  commanded. — Ver. 
15.  Human  concerns  cannot  be  so  managed  as 
that  all  things  should  be  rightly  done,  and  that 
there  should  not  still  remain  many  evils.  The 
best  way,  then,  is  to  walk  in  faith,  which  lets 
God  reign,  prays  for  the  coming  of  His  Kingdom, 
tolerating  in  the  meantime,  and  patiently  en- 
during, all  evils,  or  committing  them  to  Him  who 
judgeth  righteously. 

Freibeko  Bible: — In  spiritual  as  in  corporeal 
things,  God  alone  can  make  the  crooked  straight 
and  smooth. — Harman  (to  ver.  13  f. — Bihie  lie- 
flections  of  a  Christian,  Vol.  I.,  p.  103) : — All  human 
wisdom  labors,  and  has  care  and  sorrow  for  its 
reward ;  the  farther  wisdom  looks,  the  greater  is 
the  labyrinth  in  which  it  loses  itself.  It  is  with 
reason  as  to  the  eyes  with  a  magnifying  glass, 
when  the  most  delicate  skin  becomes  disgusting, 
the  most  luscious  dish  a  mess  of  worms,  and  the 
finest  work  of  art  a  mere  botch.  We  see  the  im- 
possibility of  removing  all  inequalities  of  human 
society,  and  we  see  in  it  an  overwhelming  num- 
ber of  faults  and  failings;  yes,  the  weakness  of 
our  senses  and  judgment  leads  us  to  find  faults 
in  beauties,  because  we  examine  all  things  only 
fragmentarily. — Vers.  16-18.  Hansen  (to  ver. 
17): — -Many  thousand  actions  are  considered 
prudent  and  wise,  which  in  reality  are  silly  and 
foolish.  It  is  an  arduous  task  to  correct  ones 
error  in  respect  to  all  this,  and  regard  the  world, 
and  human  life  in  the  world,  with  just  eyes. — 
(To  ver.  18). — Wisdom,  as  such,  is  no  cause  for 
uneasiness  of  mind  ;  it  is  rather  a  cause  for  con- 
tentment. It  sometimes  happens,  however,  that 
peace  of  mind  is  disturbed  by  wisdom.  The 
deeper  our  vision,  the  more  clearly  we  perceive 
the  imperfections  among  the  children  of  men,  and 
that  usually  produces  unrest  in  the  mind. — 
Starke: — But  because  knowledge  easily  puffeih 
up  (1  Cor.  viii.  I),  wise  and  learned  men  have  so 
much  greater  need  to  beg  God  to  keep  them  in 
true  humility. — Every  righteous  teacher,  yes, 
every  true  Christian,  must  resign  himself  to  many 
evils  which  must  meet  him  in  the  endeavor  to  ac- 
quire genuine  wisdom. 

[Olamic  or  jEonian  Words  in  Scripture — 
Eternities  or  World-Times — Cyclical  Ideas 
IN  KoHELETH.^The  passage,  Ecolesiastes  i.  3, 
rendered,  "  the  earth  abideth  forever,"  is  the  one 
most  commonly  quoted  as  their  key  text  by  those 

who  would  not  only  give  a  limited  sense  to  O/IJ? 
here,  which  it  undoubtedly  has,  but  would, 
thereby,  weaken  the  force  of  this  whole  class  of 
words  in  all  other  parts  of  the  Bible,  and  espe- 
cially when  they  are  used  in  reference  to  a  future 
state  of  being.  On  this  account,  the  whole  sub- 
ject has  seemed  worthy  of  a  fuller  discussion 
than  it  has  generally  received  in  Commentaries, 
and  this  the  passage  to  wliich  such  as  exegetica! 


CHAP.  I.  2-18. 


4o 


examination  can  be  most  appropriately  at- 
tached. 

The  best  rendering  of  the  word  DllJ??  i.  3,  is 

"for  the  world-time,"  or  -'for  the  world,"  as  we 
have  given  it  in  the  metrical  version  annexed.  It 
may  seem  strange  to  ears  not  accustomed  to  it, 
but  it  is  the  true  translation,  not  only  here,  but  in 
many  other  places,  where  its  proper  significance 
is  concealed  under  general  or  inadequate  phrases. 
]n  Eoclesiastes  iii.  11  it  has  been  once  rendered 
by  our  translators,  "the  world,"  which  is  cor- 
rect enough  in  itself,  but  may  mislead  by  raising 
in  the  reader's  mind  the  conception  of  a  space 
world.  For  further  remarks  on  that  import- 
ant passage  see  note,  p.  67.  The  word  C3 'li'7 
cannot  here  (Eccles.  i.  3)  mean  for  ever,  in  the 
sense  of  endless  duration,  though  it  may  be  used 
for  such  idea  when  the  context  clearly  demands, 
as  when  it  is  employed  to  denote  the  continuance 
of  the  Divine  existence,  or  of  the  Divine  King- 
dom, or  any  thing  else  connected  with  the  proper 
Divine  eternity  as  the  word  is  now  taken.  It  is, 
however,  in  that  case,  only  the  employment  of 
necessarily  finite  language  to  express  an  infinite 
idea  strictly  transcending  all  language,  unless 
poorly  represented  by  a  conceptionless,  negative 
word,  which,  although  logically  correct,  is  far 
inferior  in  vividness  and  power  to  some  vast 
though  finite  term,  which,  by  its  very  greatness 
and  immeasurability,  raises  in  the  mind  the 
thought  of  something  beyond,  and  ever  still  be- 
yond, worlds  without  end.  This  effect  is  still 
farther  increased  by  plurals  and  reduplications, 

Bueh  as  the  Hebrew  D"dS>',  and  D'oSi'  dSu'-  the 
Greek  dtuve^,  and  a\uv€^  tuv  a'luvuv,  the  Latin 
secula,  and  secula  secalorum,  the  old  Saxon,  or 
old  English,  of  Wici-iffk,  to  worldis  of  worldis 
(Heb.  xiii.  21),  or  our  more  modern  phrase,  /or 
ever  and  ever,  where  ever  (German  ewig),  was  ori- 
ginally a  noun  denoting  age,  or  vast  period,  just 
like  the  Greek,  Latin,  and  Hebrew  words  corre- 
sponding to  it.  Another  mode  of  impressing  the 
idea  of  absolute  eternity  is  by  the  use  of  language 
in  the  context,  or  general  scenic  representations, 
which  bring  up  the  thought  of  finality  in  the 
passage,  giving  it  the  aspect  of  something  settled, 
never  to  be  disturbed,  having  nothing  beyon<l 
that  can  possibly  change  it,  as  in  that  most  im- 
pressive close  of  Matth.  xxv.  In  Ecclesiastes  i. 
S  it  evidently  expresses  the  duration  of  the  earth 
as  coeval  with  the  great  order  of  things  called 
the  world,  whether  in  the  time  or  space  sense, 
and  vastly  transcending  the  in,  generation,  or 
life-lime  (the  aeon,  ,as  we  might  call  it  in  a  still 
more  limited  sense)  of  man.  There  is  a  similar 
contrast,  Ps.  xc.  1,  where  1111  in  "generation 
and  generation,"  or  "  all  generations,"  as  it  is 
rendered,   refers   to   the   human    history,   whilst 

D/l^  IJ?  D7li^D,  from  world  to  world,  cittq  tov  a'tf.1- 
vnr  Kai  fa>c  rov  atdn'oc,  a  seculo  et  usque  in  seeulum, 
von  Ewigkeit  2it  Ewigkeit,  refers  to  the  Divine  ex- 
istence as  measured,  conceptually,  by  world 
times,  even  as  our  brief  individual  life-time  is 
measured  by  years  (Ps.  xc.  10),  and  our  own 
peculiar  world-time  by  dorim,  or  generations. 

These  words  correspond  in  all  the  languages 
referred  to.  They  arise  from  a  philological  exi- 
gency, from  the  demand  for  some  word  to  express 


that  idea  of  time,  or  rather  eonception  of  time 
(since  all  language  is  primarily  for  the  sense 
want),  which  goes  beyond  any  linown  historical 
and  astronomical  measurements, — some  great 
period,  cycle,  or  age,  not  having  its  measure- 
ment from  without,  but  in  itsilf,  or,  at  least, 
seemingly  independent  of  outward  phenomenal 
measurement.  It  is  something  supposed  to  hav* 
its  own  chronology,  separate  from  other  chrono- 
logies. In  a  lower,  or  more  limited,  sense,  an 
olam,  aeon,  age,  world,  or  world-time,  may  be 
historical;  that  is,  such  indefinite  periods  may 
be  regarded  as  coming,  one  after  another,  during 
the  continuance  of  the  same  earth  or  kosmos  : 
truly  historical,  yet  divided  from  each  other  by 
some  intrinsic  character,  rather  than  by  mere 
years  or  centuries.  Thus  we  say  the  old  world, 
the  new  world,  the  ancient  world,  the  modern  world, 
the  Greek  world,  the  Roman  world,  &c.  This 
would  correspond  to  our  use  of  the  word  ages, 
and  that  would  make  a  good  sense,  Ecclesiastes 
i.  10,  "the  worlds  or  ages  (Q'D7i')  that  have 
been  before."  They  may  also  have  a  higher 
sense  than  the  historical,  regarded  as  the  history 
of  one  earth  or  kosmos,  continuing  as  it  is  with- 
out .any  great  physical  change.  They  may  be 
cosmical  aeons,  carrying  the  idea  of  a  new  dis- 
pensation, with  a  change  in  the  space-kosmos 
with  which  they  are  connected,  or  some  change 
in  the  human  state  or  relation  that  is  equally 
significant.  It  might  be  conceived  as  a  decay, 
dissolution,  and  restoration, — a  renewal,  rather, 
instead  of  an  absolute  creation  de  novo.  Such  an 
idea  of  new  cosmical  worlds,  or  seons,  is  favored 
in  a  certain  aspect  of  it  by  some  passages  of 
Scripture  which  speak  of  a  new  (or  rather  re- 
newed) heavens  and  earth.  Ps.  cii.  26:  Isa.  Ixvi. 
22.  Or  it  might  be  more  like  an  idea  which  was 
certainly  very  ancient,  of  the  same  worlds  coming 
over  and  over  again,  with  all  things  and  all 
events  repeated,  just  as  they  had  taken  place. 
This  was  an  old  Egyptian  and  Arabian  view,  pro- 
bably arising  from  the  observations  of  astrono- 
mical cycles  (see  Pareau  de  Notitiis  Vitse  Futurx  ab 
antiquissivio  Join  Scriptore,  etc.,  pp.  65,  66,  etc.). 
Something  like  it  was  taught  by  Pythagoras  and 
Plato  in  their  doctrine  of  the  magnus  annus,  as 
also  by  the  Stoics  in  their  doctrine  of  the  cyclical 
return  of  the  world,  and  all  things  in  it,  through 
a  process  of  rarefaction  and  condensation  (with 
a  final  conflagration),  from  which  came  again 
that  rare  elementary  state  which  is  in  the  begin- 
ning of  each  cycle, — a  kind  of  thinking  to  which 
the  modern  nebular  theories  present  a  fair  coun- 
terpart. These  views  of  the.  Platonists  and  Stoics 
were  sheer  speculations.  The  old  notions,  how- 
ever, of  the  Egyptians  and  Arabians  seem  to  Lave 
had  a  different  character,  and  as  there  is  nothing 
incredible  in  the  thought  of  their  being  known 
to  this  old  writer,  whether  Solomon  or  any  one 
else,  so  is  it  also  admissible,  to  say  the  least,  that 
some  such  view,  in  connection  with  others,  per- 
haps, of  a  more  indefinite  kind,  may  have  been 
included  in  the  words  of  Koheleth,  I.,  9,  11.  If 
some  such  thought  had  suggested  the  language, 
or  been  anciently  suggested  by  it,  the  dogma 
would  by  no  means  have  bound  our  assent,  as 
though  it  were  an  inspired  Bible  truth,  since  it 
is  only  used  by  this  contemplative  writer  as  an 
illustration  of  the  gem-ral  e^jclical  notion  of  re- 


1(> 


ECCLESIASTES. 


turns  in  the  world  movement.  This  may  be  re-  1  intendence  carries  nature  forward  in  unbroken 
garded  almost  in  the  light  of  an  a  priori  idea,  or  [progress,  and,  in  the  other,  it  is  left  to  itself,  and. 
one  necessarily  arising  to  every  thoughtful  mind  \  consequently,  to  ruin  and  decay.  Compare  al»i> 
in  the  contemplation  of  nature,  whether  we  think  |  the  citations  made  by  Zockler,  p.  40,  from  Seneca, 
of  it  as  temporal  or  eternal.  Just  as  the  great '  Tacitus,  and  Marcus  Aurelian. 
nature  is  made  up  of  lesser  cycles  (a  thing  ob-  '■  There  is,  however,  a  difference  between  the 
vious  to  sense),  so,  when  viewed  as  a  whole,  and  Greek  aluv,  in  its  classical  usage,  and  the  Shemi- 
regarded  simply  as  nature,  without  reference  to    ^j^  qI,,^,      j^  consists  in  the  fact  that  the  latter 


its  origin,  it  can  only  be  conceived  as  a  vast  re- 
peating cycle,  having  its  birth,  growth,  increase, 
diminution,  ortus,  interitus,  maxima,  minima, 
ever  going  round  and  round,  as  the  very  law  of 
its  continued  being.  A  straightforward  move 
ment  in  one  direction /oz-fvc;-,  whether  it  be  one 
of  rarefaction,  or  condensation,  of  separation, 
or  combination,  must  end  in  ruin,  stagnation, 
death,  or  utter  sameness,  in  some  period  far  less 
than  an  absolute  eternity,  if  we  may  make  com- 
parisons. To  avoid  this,  nature,  the  great  na- 
ture, as  well  as  the  smaller  ones,  must  be  thought 
of  as  having  its  Ka/nrr/,  its  turning  or  bending,  as 
I'lato  holds,  and  may  even  be  said  to  demonstrate, 
in  the  P/uedo,  72,  73:  "For  if  the  one  course  of 
things  should  not  give  place  to  the  other,  in  ge- 
neration, but,  on  the  contrary,  there  was  ever  a 
straightforward  development  (elflcla  yheaii;)  with- 
out any  turning  or  circuit,  it  is  certain  that  all 
things  must  finally  get  the  same  form  (ru  avrb 
(T;f7«a),  and  have  the  same  state  or  affection 
(to  avTo  TTu'fof),  and  all  things  must  cease  be- 
cotning"  (irauaai.  ra  yiyvoueva) — that  is,  there 
would  be  an  end  of  all  generation;  things  would 
be  brought  to  a  stand.  This  would  be  universal 
death,  he  shows,  whether  an  absolute  immobility 
and  stao'uation,  or  an  absolute  rarefaction  and 
incoherence,  which  would  come  to  the  same 
thing.  Both  terminations  would  be  the  death  of 
nature,  of  all  natures.  Whether  in  the  individual 
or  the  universal,  it  can  only  live  by  coming 
round  and  round  again.  This  must  be  the  law 
of  all  physical  movement,  whether  we  regard  na- 
ture as  eternal,  or  as  having  its  great  beginning, 
together  with  special  beginnings,  in  a  Divine 
Word.  As  a  nature  commenced,  it  must  thus 
move  in  growth,  maxitnaand  minimi,  or  it  wouKl 
not  be  a  nature.  Change,  decay,  death,  revival, 
are  the  law  of  its  life.  Aristotle  tlius  pieseuts 
the    geuer.al    cyclical    idea    [P/iysicj  IV.   14)  as  i 


is  used  for  world — every  where  in  the  Syi-iac  and 
Chaldaic,  and  much  more  frequently  in  the  Bible 
Hebrew  than  our  translation,  or  any  modern 
version,  would  seem  to  show.  There  is  a  glimpse 
of  such  a  meaning  sometimes  in  the  classical 
aiuv,  as  in  jEschtlus  Siipp.  572 :  Zn'f  aiuvof 
icpcuv  QTravnTov — "  Zeus,  king  of  the  never  ceasing 
(ever  moving)  world,"  as  it  may  very  appropri- 
ately be  rendered,  or  of  the  never  ceasing  age 
or  eternity.  This  world  sense  of  the  Hebrew, 
and  of  the  Greek  in  the  New  Testament,  does 
not,  however,  denote  the  world  in  space,  more 
properly  represented  by  the  word  unajio^,  but  the 
world  in  time,  or  as  a  time  existence.  This  is 
peculiarly  a  Shemitic  conception,  and  yet  it  comcj 
directly  from  our  necessary  thinking.  The  time 
of  a  thing  enters  into  the  idea  of  its  true  being 
as  much  as  its  extent  or  its  energy  in  space;  or. 
to  express  it  more  correctly,  the  movements  i}i 
succession,  of  any  true  organism  belong  as  much 
to  its  Tenlitij  (that  which  makes  it  a  res,  or  thing) 
as  the  matter  or  collected  coteniporaneous  activi- 
ties to  which  we  give  the  name.  So,  too.  in  v/ur 
Saxon  world  (weorld),  the  primitive  etymological 
conception,  we  think,  would  be  found  to  be  limn 
rather  than  space,  as  appears  even  in  the  later 
usage  which  we  find  in  such  expressions  as  this 
world  m  distinction  from  \h&  other  world,  or  the 
world  to  come, — besides  the  already  referred  to 
usage  in  Wiclif's  translation,  where  it  stands  for 

□Sl^'  in  the  Old  Testament,  and  for  aluv  in  the 

New;   as  Psalm  cxlv.   13   for    D'dV  Sd   noVa 
Kingdom  of  all  loorldis,  1  Tim.  i.  17  for  flauO^vi, 
Tuv   ah'iivuv,  Ktjnge   of  worldis,  which   puts  us  in 
mind  of  ..Eschylits,  Zrhr  ajiji'or  Kpeuv  UTral'orov, 
The  only  place  in  the  OliJ  T?estament  where  our 

English  translators  have  rendered  D/li'  by  the 
word   world  is  Eccles.   iii.  11    [see   note  on  that 


grounded  in  human  language  e'xpressive  of  the  I  passage,  p.     67].     It  has  been  objected  to  this  by 


natural  human  tliinking.  After  speaking  of 
time  as  motion  in  a  circle,  he  thus  proceeds: 
ritd  Si  Tolivo  Kal  to  eiuflof  Xiytaftat  av/i;iaivsi-  (^aal  yap 
kiikXov  elvat  ra  avBpuiriva  ■Trpciy/iaTa,  Kal  -Civ  a?.?MV 
Ti'jv  KivrjUtv  cx^"'"''  <t>vniKriv,  Kal  yiveniv,  Kal  i^ftopav 
on'  TavTa  TTiivTa  7.aiiiiavei  tsacvt^v  Kal  apx'jv  i'm-c- 
pavu  KUTa  Tiva  TTFpimhv:  "On  this  account  there 
arises  the  usual  mode  of  speech.  For  they  say 
that  all  human  things  are  a  circle  (a  wheel)  ;  and 
BO  of  all  other  things  that  have  a  physical  move- 
ment, both  of  generation  and  decay — namely, 
that  they  have  a  beginning  and  an  end,  or,  as  it 
were,  a,  period  (a  going  round)."  This  reminds 
us   of   the  Tpox'o^  yeviamr,    "course  of  nature" 

[circulus  naticrse),  of  James  iii.  6,  and  the    7J7J 

nn'?!^  "the  wheel  of  generations,"  of  the  Tal- 

mudists  and  Rabbinical  writers— also  of  Plato's  |  ngo  to  aKe"-or/rom  world  In  world,  or  fnrn,tr.  if  «-h  i«k  ■, 
splendid  .Mytll  m  the  Pollticus  (.'OO  c)  of  the  two  ',,„,„  ^j,.;;,^,  g,,„„,„^„t.  the  eternal  r.-»t  ..f  which  .Ue  art- 
great  periods,  in  one  of  which  the  Divine  super-  I  iicment  in  Canaan  was  tlie  ripimi  t-.l  type— T.  L. I 


Stuaut,  HiTznr,  and  others,  because  it  is  the 
only  place,  and  that,  therefore,  the  rendering  is 
to  be  regai'ded  as  contrary  to  the  usage  of  the 
language.  Bui  to  this  it  may  be  replied  by  turn- 
ing the  argument:  It  should  not  have  been  the 
only  place.  There  are  others  in  which  world  is 
the  best  rendering.  Thus  in  the  passages  aire  idy 
cited,  Ps.  xc.  2,  it  is  literally  '•from  world  to 
world."  instead  of  the  vague  term  everlasting;* 
Ps.  cxlv.  13.  "kingdom  of  all  irorlds:"  Ps.  cvi. 
31,  45;  Jerem.  x.  10,  "God  of'life,  King  of  the 
world;"  Hab.  iii.  5,   oSi;?   ni^'^H    "  goings  of 


*  [This  language  is  generally  used  .'f  Gul,  or  His  Kingiiom 
Tliere  are,  hnwever,  cases  where  it  i^  rmitli'jed  hyperltrili- 
'■allv  of  the  se'tlement  in  tlie  proaiipe'i  land  as  in  .leretiiiati 
vii."  :    "And  I  will  cause  j'ou  to  dwell  in  this  place,  whiib 

I  gave  to  your  fathers,  CdSiJ,'    li*l   Xzh\y    |aS,   fro"> 


CHAP.  I.  2-18. 


the  world,"  Vulg.  itinera  mundi ;  Deut.  xxxiii. 
'11.  "the  arms  of  the  world'' — that  support  the 
world  moveuieut.  £See  further  on  this,  Lange, 
Oenesu,  p.  140,  Six  Days  of  Creation,  ch.  xxvii.] 
From  such  usages  came  the  Rabbinical  sense  so 
frequently  found,  and  not  vice  versa,  as  some 
would  have  us  believe;  only  that  the  Rabbins  af- 
terward, not  fully  understanding  the  old  Hebrew 
conception  as  denoted   by   the  plural   forms  of 

D7IJ?,  or  wishing  to  enlarge  it  so  as  to  make  it  a 
term  of  science,  gave  it  also  the  space  sense,  and 
used  it  for  KOCT/iof.  (See  Buxtokf — Lex.  Chald. 
find  Rab.),  The  great  thought  underlying  all  the 
passages  just  quoted  is  that  of  the  world  move- 
ment, as  an  immense  time,  exhibiting  God's  great 
work,  or  plan,  Eceles   iii.  14.     So  also  in  chap. 

i.  3.  CD71J77  may  be  rendered  for  the  world, 
and,  in  fact,  the  context  forces  to  that  view: 
generations   of  men  go  and  come,  but  the  earth 

stands,  D71J77,  for  the  world-time,  as  long  as 
the  world  lasts,  conveying  the  same  idea  that  is 
given,  I's.  Ixxii.  5,  '-throughout  all  generations, 
as  long  as  the  sun  and  moon  endureS'  It  is  a  way 
some  critics  have,  of  refusing  to  see  a  sense  in 
places  where  it  occurs,  and  then  asserting  that  it 
cannot  occur  in  any  specific  instance,  because 
"it  is  not  found  elsewhere,"  they  say,  in  the  Old 
Testament.  Thus  regarded,  we  see  how  it  comes 
to  be  so  common  in  the  earliest  Hebrew  after  the 
canonical, — not  merely  the  earliest  Rabbinicaland 
Talmudical,  but  in  Sirach,  and  other  Jewish 
books,  that  much  preceded  them.  This  would 
never  have  been  the  case  in  the  early  Rabbinical 
writings,  much  less  in  these  apocryphal  books, 
had  there  not  been  some  ground  for  it  in  the  old 
Biblical  Hebrew  itself.  And  this  may  be  said, 
generally,  in  regard  to  all  other  Rabbinisms,  as 
Ihey  have  been  called,  in  Koheleth.  They  are 
rather  Kohelethisms  which  appear  in  the  earliest 
Rabbinical  and  Talmudical  writers,  because  the 
old  book,  on  account  of  its  having  more  of  a  phi- 
losophical aspect  than  other  ancient  Scripture, 
possessed  great  charms  for  them,  making  it  a  fa- 
vorite study,  leading  them  to  imitate  its  peculiar 
style,  and  to  make  much  use  of  its  rarer  forms 
and  words.  In  the  apocryphal  books,  so  far  as 
they  were  written  originally  in  Hebrew,  the  use 

of  lD71>?  for  world,  or  world  time,  is  beyond  all 
reasonable  doubt.  It  must  have  been  so  employed 
in  Sirach  xxxvi.  17,  where  we  have  the  Greek 
alCjva';  in  the  world  sense,  as  also  in  Tobit  xiii.  0, 
10.  In  both  cases  the  language  is  precisely  si- 
milar to  that  Ps.  cxlv.  13  and  1  Tim.  i.  17.  'The 
earliest  Sy  riac  preceding  the  New  Testament  used 

their  emphatic  form  of  the  word  [XO^^]  in  the 
same  way,  as  appears  from  the  Pescliito  version 
of  the  Old  Testament,  as  well  as  that  of  the  New, 
this  same  word  being  used  in  such  pass.ages  as 
Ps.  xc.  2,  cxlv.  13,  Ecclesiastes  iii.  11,  and  He- 
brews i.  3,  xi.  3,  as  a  rendering  of  miljv,  a'tHive^, 
where  the  Greek  has,  beyond  all  doubt,  the  world 
sense,  though  in  its  time  aspect.  Again,  there  is 
no  accounting  for  this  idiom  in  the  New  Testa- 
ment [this  use  of  o((ji'  so  different  from  the  clas- 
sical] except  by  regarding  it  as  a  Hebraism, 
which  is  simply  saying  that  the  world  sense,  thus 
viewed,  was  an  old  and  established  sense  of  the 


Hebrew  Q7li?.  There  was  nothing  in  any  sci- 
ence, or  thinking,  in  the  Jewish  age  immediately 
preceding,  to  occasion  any  change  or  departure 
from  the  old  meaning.  There  is  neither  autho- 
rity nor  weight  in  Winer's  remarks  {Idioms  oj 
Xiw  Testament,  §  27,  3)  on  the  plural  forms  of 
a'iL)t\ — that  "  they  are  used  for  worlds  because  the 
object  denoted  consists  of  several  parts,  e.  ff.,  oi 
aiui'eg,  the  whole  world,  the  ivpiverse,"  with  which 

he  would  compare  the  Rabbinical  use  of  Q''D7i' 
"The  Jews,"  he  says,  "imagined  several  hea- 
vens, one  above    the  other."     That  is  true,  but 

they  never  use  D''D7^'  to  express  such  a  concep- 
tion. It  is  ever  U'DU  'Oty,  the  Heaven  of  Hea- 
vens, or  the  Heaven  and  Heaven  of  Heavens,  or 
some  similar  language,  from  which  came  after- 
wards the  third  heaven  of  the  Jews,  and  the  seven 
heavens  of  the  Talmud  and  of  the  Mohammedans. 
But  this  was  ever  in  the  space  sense — worlds  above 
worlds — not  the  time  sense,  worlds  after  worlds, 
which  was  a  conception  peculiarly  Shemitic, 
barely  found,  if  at  all,  among  other  ancient  peo- 
ples, and  giving  rise  to  those  pluralities  of  D/l^'. 
and  afterwards  of  ai<ji',  which  can  be  accounted 
for  in  no  other  way ;  since  the  conception  of  ab- 
solute endlessness  as  etymological  in  D/l^?,  or 
atuv,  would  clearly  have  prevented  it.  It  is 
this  idea  which  so  refutes  the  assertion  of  Stuakt 
( Comment  Ecclesiastes  xii.  1)  that  "time  divided 
is  not  strictly  predicable  of  a  future  slate."  He 
means  that  all  duration  before  or  after  the  pre- 
sent world,  as  we  call  it,  must  be  regarded  as  one 
continuous  blank,  or  unvaried  extension  of  being. 
There  are  not  only  no  days  and  years,  such  as 
measure  our  olam,  but  no  aiuiff,  or  world-times, 
in  that  greater  chronology.  This  certainly  is  not 
the  Scripture  mode  of  conception,  or  such  lan- 
guage  as  we   find  would  never   have  arisen,  or 

such  pluralities  as  CD'D7i',  aiCivec,  or  their  redu- 
plications, ages  of  ages,  worlds  of  worlds  exactly 
like  the  space  pluralities  □'Dt?  'Dt?,  heaven  of 
heavens.  Such  is  the  Scripture  conception,  we 
say,  and  what  right  had  Stuakt,  following  Hit- 
ziG,  to  deny  that  it  is  a  Scripture  truth,  or  to  af- 
firm that  it  is  only  a  mode  of  speaking  more 
humano  ?  And  reason  sanctions  it.  What  a 
narrow  idea    that   the   great  antepast,  and    the 

great  future  after  this  brief  world  or  071^'  has 
pa-sed  away,  are  to  be  regarded  as  having  no 
chronology  of  a  higher  kind,  no  other  worhls. 
and  worlds  of  worlds,  succeeding  each  other  in 
number  and  variety  inconceivable  1  Robinson 
seems  to  hold  the  view  of  Winer  that  when  a'tCimg 
is  used  for  worlds  in  the  New  Testament,  it  is  to 
be  regarded  as  a  space  conception,  "the  upper 
and  lower  worlds,  the  heavens  and  the  earth,  as 
making  up  the  universe;"  and  he  refers  to  Heb. 
i.  2  and  xi.  3,  passages  which  should  have  con- 
vinced him  tpace  tanti  viri,  do  we  venture  to  say 
it)  that  the  time  sense  (worlds  after  worlds  in- 
stead of  worlds  beyond  or  above  worlds)  is  not 
only  predominant  but  exclusive,  as  it  is  in  1 
Timothy  i.  17,  ^acikevi;  rdv  a'Uir'JV,  the  King  of 
the  worlds,  the  King  eternal.  This  would  seem, 
too,  to  be  Zockleb's  way  of  thinking,  when  he 
speaks  of  the  rendering  world  (Ecclus.  iii.  11)  afs 
appearing   first  in  the  Talmudic  liter. iturc,  and 


4^ 


ECCLESIASTES. 


carrying   the  sense    of    kosmos,   macroooamos.  j 

Neither  ch^y  in  the  Old  Testament,  nor  alav  in 
the  New,  has  ever  the  sense  of  kosmos,  or  any 
space  conception  attached  to  it.  That  idea,  as 
was  said  before,  did  coine  in  afterwards  among  the 
Talmudists  and  early  Kabbins,  but  it  was  only  after 
they  had  got  a  smattering  of  science,  and  wished 
to  make  some  of  their  old  words  look  more  philo- 
sophical. See  Buxtorf's  Lexicon  on  the  word. 
They  still,  however,  retained  the  time  sense,  or 
the    world-lime,    in    their    favorite    expressions, 

nin  CDh}})  ihis  world,  and  X3n  o'^if.  the  world 
to  come,  which  are  exact  representations  of  the 
ancient  usage,  as  it  arose  in  that  early  day, 
when  time  worlds  were  so  much  more  a  source  of 
wondering  thought  than  worlds  in  space,  the 
boasted  conception  of  our  m>)dern  knowledge. 

It  may  be  thought  that  this  view  of  Dl^y  and 
ttiijv  as  having  plurals,  and,  therefore,  not  in 
themselves  denoting  absolute  endlessness,  or  infi- 
nity of  time,  must  weaken  the  force  of  certain 
passages  in  the  New  Testament,  especially  of  that 
most  solemn  sentence,  Matth.  xxv.  46.  This, 
however,  comes  from  a  wrong  view  of  what  con- 
stitutes the  real  power  of  the  impressive  language 
there  employed.  The  preacher,  in  contending 
with  the  Universalist,  or  Restorationist,  would 
commit  an  error,  and,  it  may  be,  suffer  a  failure 
in  his  argument,  should  he  lay  the  whole  stress 
of  it  on  the  etymological  or  historical  significance 
of  the  words,  atav,  oiuviof,  and  attempt  to  prove 
that,  of  themselves,  they  necessarily  carry  the 
meaning  of  endless  duration.  There  is  another 
method  by  which  the  conclusion  is  reached  in  a 
much  more  impressive  and  cavil-silencing  man- 
ner.    It  is  by  insisting  on  that  dread  aspect  of 

finality/  that  appears  not  in  single  words  merely, 
but  in  the  power  and  vividness  of  the  language 
taken  as  a  whole.  The  parabolic  images  evi- 
dently represent  a  closing  scene.  It  is  the  last 
great  act  in  the  drama  of  human  existence,  the 
human  world,  of  ieon,  we  may  say,  if  not  the 
cosmical.  It  is  the  avvTE'Xzta  rov  aiuvo^,  Matth. 
xiii.  39,  the  end,  the  settlement,  the  reckoning  of 
the  world,  or  more  strongly,  Heb.  ix.  2tt, 
nvvriXtia  tuv  oImvuv,  "  the  settlement  of  the 
worlds,"  when  "God  demands  again  the  ages 
fled,"  Eccles.  iii.  15  (see  the  Metrical  Version, 
and  the  reasons  for  this  translation).  At  all 
events,  our  race,  the  DIX  'J2,  the  Adamic  race, 
the  human  muv,  or  world,  is  judged  ;  whether 
that  judgment  occupy  a  solar  day  of  twenty-four 
hours,  or  a  much  longer  historic  period.  There 
comes  at  last  the  end.  Sentence  is  pronounced. 
The  condemned  go  away,  Aq  nolaaiv  cuuviov — the 
righteous,  fif  C^J')''  aluviov.  Both  states  are  ex- 
pressed in  language  precisely  parallel,  and  so 
presented  that  we  cannot  exegetically  make  any 
difiFerence  in  the  force  and  extent  of  the  terms. 
Aiuwof,  from  its  adjective  form,  may  perhaps 
mean,  an  existence,  a  duration,  measured  by 
icons,  or  worlds   (taken  as    the  measuring  unit), 

just  as  our  present  world,  or  aeon,  is  measured 
by  years  or  centuries.  But  it  would  be  more  in 
accordance  with  the  plainest  etymological  usage 
to  give  it  simply  the  sense  of  olamic  or  leonic,  or 
to  regard  it  as  denoting,  like  the  Jewish  XIDi^T! 
K3n    [clam    habba),    the    world  to    come.      These 


shall  go  away  into  the  punishment  [the  restraint, 
imprisonment]  of  the  world  to  come,  and  these 
into  the  life  of  the  world  to  come.  That  is  all  we 
can  etymologically  or  exegetically  make  of  the 
word  in  this  passage.  And  so  is  it  ever  in  the 
old  Syriac  Version,  where  the  one  rendering  is 
still  more  unmistakably  clear :   "  These  shall  go 

away  Q^l'^T  Np'JK'n'?  to  the  pain  of  the  olam, 

and  these  Q'?i'^T  K''.n'7  to  the  life  of  the  olam" 
— the  world  to  come.  Compare  the  same  Syriaa 
expressions  in  a  great  many  other  passages,  such 
as  Matth.  xix.  16;  Mark  x.  17;  Luke  xviii.  18; 
John  iii.  15;  Acts  xiii.  4b;    1  Tim.   vi.  12,  etc., 

in  which  a'tuvio;  is  ever  rendered  Dfi' :"!  "^ 
N^Si'Hl  (more  emphatic)  "that  which  belongs 
to  the  olam,  '  in  the  singular. 

They  shall  go  away — the  one  here,  the  other 
there.  The  two  classes  so  long  mingled  are  di- 
vided, no  more,  as  it  would  seem,  to  be  again  to- 
gether. The  "  wheat  is  gathered  into  the  garner," 
the  "tares  are  cast  into  the  fire."  The  harvest 
is  over ;  there  is  no  more  to  follow  ;  at  least,  the 
language  gives  us  no  intimation  of  any  thing  be- 
yond. The  catastrophe  has  come ;  the  drama  i.s 
ended ;  the  curtain  drops.  Shall  it  never  rise 
again  ?  Is  this  solemn  close  forever  in  the  sense 
of  irreversibility?  Who  is  authorized  to  say 
that  there  will  ever  be  an  arrest  of  this  judgment, 
or  a  new  trial  ever  granted  ?  Every  thing  in  the 
awful  scene  so  graphically  depicted  seems  to  fa- 
vor the  one  thought  oi finality.  Rash  minds  may 
indulge  the  thought  of  some  change,  some  dis- 
pensation in  still  remoter  "  worlds  to  come,"  but 
there  is  no  warrant  for  it  in  any  of  the  language 
employed.  If  there  be  allowed  the  thougttt  of 
change,  it  may  be  inferred  of  the  one  state  as 
well  as  of  the  other.  The  l,ui]  a'tuvcoc  m.ay  have 
its  interruption,  its  renewed  probation,  and  ex- 
posure to  evil;  exegetically  this  may  be  as  well 
sustained  as  the  other.  To  rebut  any  such  pre- 
sumption, we  have,  too,  our  Saviour's  words, 
John  xiv.  2  :  "If  it  were  not  so,  I  would  have 
told  you."  There  would  have  been  a  similar 
ground  for  such  language  here  as  when  he  said, 
"  Let  not  your  hearts  be  troubled  ;  in  my  Fa- 
ther's house  are  many  mansions  ;"  there  would 
have  been  the  same  reason  for  allaying  fears  of 
change  on  the  one  hand,  or  preventing  despair 
on  the  other,  had  there  not  been  the  intention  to 
impress  that  thought  of  finality  which  the  whole 
dramatic  representation  so  vividly  conveys:  If 
there  were  ages  of  change  coming  somewhere  in 
the  vast  future,  in  the  infinite  flow  of  the  aiuver 
Tuf  aiuvui;  "the  ages  of  ages,"  when  the  ^uij 
should  cease,  or  the  xoAotrif  be  intermitted,  "I 
would  have  told  you."  He  has  not  told  us;  and 
DO  man  should  have  the  audacity  to  raise  the 
veil  which  He  has  so  solemnly  dropped  before  the 
vision  both  of  sense  and  reason.  Let  it  remain 
for  a  new  revelation,  when  he  chooses  to  make 
it.  Till  then  it  stands:  They  shall  go  away,  the 
one  into  the  life,  the  other  into  the  imprison- 
ment, of  the  world  to  come.  There  is  no  more  ; 
let  no  one  add  to  it ;  let  no  one  take  2TV=7. 

Some  have  thought  to  find  the  metaphysical 
idea  of  timclessness  in  the  Scriptural  olamic  words, 
and   especially  in   the   aiui>,  aiiji'iof,  of   the   New 


CHAP.  I.  2-18. 


49 


Testament.  That  is  a  Platonic  notion  largely 
dwelt  upon  in  tlie  TiniiEus  (37  c)  where  aioii>  is 
represented  as  fixed,  one  of  the  "things  that 
stand "  [belonging  to  the  class  called  rd  oiru 
rather  than  rd  ytyvo^cva']  whilst  ,Yp(5i'0i%  jiowimj 
time,  is  its  '•moviug  image,"  or  the  revolving 
mirror  which  seems  to  set  in  motion  the  landscape 
of  eternity,  though,  in  reality,  all  is  changeless 
and  still.  But  this  timeless  idea  is  no  etymologi- 
cal sense  of  a/wr';  it  is  only  the  speculative  notion 
of  the  philosopher  which  he  represents  by  the 
word  as  supplying  a  supposed  antithesis  to 
Ximvoi;,  lime.  We  have  no  right  to  say,  however, 
that  there  is  no  ground  for  it  in  the  reason.  It 
appears,  sometimes,  in  the  common  thinking,  as 
when  we  speak  of  time  as  contrasted  with  eter- 
nity, or  of  a  state  before  time  was,  or  that  shall 
be  when  "time  shall  be  no  more."  Such  a  style 
of  speech  has  been  favored  by  a  wrong  interpre- 
tation of  the  language.  Rev.  x.  6,  u-i  xp'J"o<:  ova 
turai  in,  and  a  severing  it  from  its  immediate 
context.  Still  its  prevalence  shows  that  it  is  not 
altogether  alien  to  the  human  thinking.  It  is 
felt  that  there  is  a  solid  reason  for  predicating 
limelessness  of  God,  of  the  Divine  mind,  and  the 
Divine  ways,  as  lying  .above  the  plane  of  the  hu- 
man, even  "as  the  Heaven  is  high  above  the 
earth  "  [Isa.  Iv.  9].  To  Deity  all  effects  must  be 
present  in  their  causes,  and  causes  seen  in  their 
effects,  and  all  phenomena,  or  "things  that  do 
appear,"  must  have  their  more  real  existence  in 
the  unseen  seminal  energies  of  which  they  are 
manifestations.  They  have  their  true  being  in  the 
Logos  or  Word  from  whence  they  came.  In  this 
sense  the  Prophet  most  sublimely  represents  God 
as  D"lp  32?!",  Ps.lv.  20,  sedens  antiquilatem,  liter- 
ally, sitting  the  everlasting  antepast,  and  Hj?  \yi' 
Isa.  Ivii.  15,  inhabiting  eternilt/,  both  of  which  ex- 
pressions would  seem  to  aim  at  denoting,  as  far 
as  language  can  denote  it,  a  timeless  state,  as  op- 
posed to  movement  or  succession.  And  so  even 
in  regard  to  the  human  soul,  our  own  finite 
thoughts  may  sometimes  faiutly  present  to  us  the 
image  of  successionless  spiritual  being,  or  of 
some  approach  to  it.  We  can  think  of  a  condi- 
tion of  the  spirit  in  which  time,  as  movement, 
seems  to  disappear.  It  may  be  the  conception  of 
some  "  beatific  vision"  on  the  one  hand,  or  of 
some  "horror  of  great  darkness"  on  the  other, 
the  one  so  enrapturing  and  absorbing,  the  other 
so  dense  and  harrowing,  that  all  division,  or 
sense  of  such  division,  seems  so  wholly  lost  that 
existence,  in  this  respect,  may  not  improperly  be 
said  to  be  timeless.  Again,  there  is  the  school- 
men's notion  of  eternity  as  given  by  Boethius,  tota 
aimul  et  interminabilis  vi/x  posscssio,  or  as  it  is  de- 
fined by  that  quaint  old  Hebraist  and  Lexicogra- 
pher, Robertson — "Eternity  the  everlasting  and 
ever  present,  without  futurition  or  prelerition," 
as  in  the  timeless  name  nTIS,  iTH',  the  I  AM 
(.Jahveh  or  Jehovah)  6  uv,  Kal  6  yv,  Kal  b  kpxbfie- 
j'of.  But  such  a  timeless  idea  is  hardly  for  our 
present  thinking,  in  this  present  state  of  change 
and  transition.  "  Such  knowledge  is  too  won- 
derful for  us;  it  is  high,  we  cannot  attain  unto 
it."  The  mere  glimpse  we  sometimes  get  dazzles 
the  vision,  and  casts  us  down  to  that  mode  of 
thinking,  as  necessarily  involving  succession, 
which  God  has  made    the    law    of   our    present 


mental  being.  We  cannot,  therefore,  believe  that 
this  timeless  idea  of  aiun  is  intended  in  those  pas- 
sages that  are  meant  to  impress  us  with  the  so- 
lemnities of  our  future  existence.  If  it  thus  oc- 
curs any  where  in  the  New  Testament,  it  would 
seem  to  be  in  such  passages  as  2  Cor.  iv.  18,  rd 
yap  (i'Mnousva  rrpoanaipa,  rd  dt  fit/  l3AtT76/jn>a  a'tu- 
via — "the  things  that  ure  seen  are  temporal,  the 
things  that  are  unseen  are  eternal."  We  do  not 
think  that  Paul  got  this,  or  other  passages  like 
it  (such  as  Heb.  xi.  1.  3;  Rom.  i.  2(1)  from  Plato, 
or  that  they  were  suggested  to  him  by  any  study 
of  the  Platonic  writings;  but  certainly  there  is  a 
wonderful  resemblance  between  it  and  some 
things  in  the  Timaeus,  and  the  Republic.  The 
//?)  f3AE—6/j.cva,  the  dopara,  "the  unseen  things," 
of  Paul,  do  strongly  suggest,  and  are  suggested 
by  the  deiSr],  the  ddpara,  the  votira  of  Plato,  as 
all  denoting,  not  merely  things  absent  from  pre- 
sent vision,  but  that  which  is,  in  its  very  essence, 
unseen,  supersensual.  above  all  the  senses,  for 
which  seeing  is  simply  taken  as  the  higher  and 
general  representative.  So  -pduKaipa  a,ui  a'luvia 
suggest  the  same  distinction  that  Plato  makes  in 
the  Timijeus  between  the  yrjVOfieva,  and  the 
atuvia,  the  beeoming.  the  flowing,  the  changing, 
and  the  aeonian,  in  the  sense  of  reality  and  im- 
mutability. We  are  strongly  drawn  to  think  that 
Paul  has  something  of  the  same  contiast,  though 
presented  in  a  far  higher  and  holier  aspect  than 
the  mere  philosophical  contemplation.  lipoffxaipa, 
temporal  would  seem  opposed  to  a'tuvia,  not  in  the 
sense  of  a  short  period  (or  periods)  as  contrasted 
with  a  long  duration,  or  even  an  endless  dura- 
tion, but,  rather,  as  time  itself,  or  existence  in 
time,  as  the  antithesis  of  the  timeless,  that  im- 
mutable, successionless  being  which  even  now  we 
sometimes  seem  to  see  as  in  a  mirror  shadowly, 
(1  Cor.  xiii.  12),  or  enigmatically,  but  which 
then  the  soul  may  behold,  face  to  face,  as  the 
most  real  of  all  realities.  Except,  however,  in 
such  lofty  passages  as  that,  where  the  inspired 
writer  seems  to  see,  and  strives  to  utter,  things 
appr/ra,  or  ineffable  (2  Cor.  xii.  4),  it  is  best  to 
be  content  with  that  other  and  more  obvious 
sense,  which  is  best  adapted  to  our  faculties  in 
their  present  state,  and  which  may,  therefore, 
be  rationally  regarded  as  the  sense  intended  for 
us  by  the  divine  author  of  the  Scriptures.  Even 
here,  in  2  Cor.  iv.  18,  this  lower  sense,  if  any 
choose  to  call  it  so,  satisfies  every  demand  of  our 
present  thinking:  the  things  that  are  seen,  the 
changing  transitory  objects  around  us,  belong  to 
our  present  transitory  being — they  are  TrpoaKaipit, 
for  a  season. — The  things  that  "  eye  hath  not 
seen,  nor  ear  heard,"  belong  to  the  great  world 
to  come,  as  an  advanced  period  in  the  vast  suc- 
cessions of  time.  In  this  sense  they  are  olamie  or 
seonian.  A  purely  timeless  state,  it  may  be  said, 
is  above  our  conceptions,  at  least  for  the  human 
or  finite  existence, — above  our  conceptual  think- 
ing even,  though  not  altogether  transcending,  ai 
an  idea,  our  highest  reasoning. 

There  are  other  passages  in  which  the  sensa 

of  CD7li7  would  seem  even  more  limited  than  in 
this  verse  of  Ecelesiastes  (i.  3),  or  rather,  to  be 
taken  as  a  hyperbolical  term  for  the  indefinite 
or  unmeasured,  though  of  conceivably  short  dii- 
ration.    Compare  Exod.  xxi.  16,  where  it  is  said 


50 


ECCLESIASTES. 


of  a  servant  in  cert:iin  cases  l371^w  11^^*1, 
"  and  he  shall  serve  him  forever^' — that  is,  in  dis- 
tinction from  a  set  time.  So  also,  Lev.  xxv.  2ti. 
The  same  language  is  used  of  inheritances,  and 
earthly  possesiiious.  as  in  Deut.  xxix.  Ii8.  As  an 
example  of  the  immense  extremes  which  the  con- 
text shows  in  the  use  of  the  word,  compare  the 
language  emplo^'ed  but  a  short  distance  from 
this    latter    passage,    Deut.    xxxii.    40    'JX    "Fl 

CD7li?7  "  Hive  forever,"  spoken  of  God  in  such  a 
■way  as  to  mean  nothing  less  than  the  absolute  or 
endless  eternity,  liut  it  is  the  subject  to  which 
it  is  applied  that  forces  to  this,  not  any  etymolo- 
gical necessity  in  the  word  itself. 

"And  they  shall  reigu  forever  and  forever," 
Rev.  xxii.  5.  Here  is  another  example  of  an 
attempt'to  express  the  immeasurable,  though  in 
a  ditferent  way,  that  is,  by  reduplications:  nai 
^aai^i'aovatv  ei^  Tovc  AIQNAS   rwy    AIS2NQN,   in 

secula  seculorum,  t^D'Olj?  D7l>'7,   Syriao   H^yi/'l 

Kijiyi,  or,  in  -one  word,  J"'3^>*"D^>''7,  leolam- 
olemin,  for-ever-ever~viore,  for  ages  of  ages,  worlds 
of  worlds,  eternities  of  eternities. — Wickliff, 
'*  tkei  :schulen  regne  in  to  worldis  of  worldis."  It 
falls  short,  of  course,  in  conception,  as  all  lan- 
guage must,  yet  still  it  is  conceptually  aiming  at 
the  endless,  or  absolute  eternity,  and  must  bu 
taken,  therefore,  as  representative  of  it  in  idea. 
A  negative  term,  in  such  case,  like  infinite,  or 
endless,  might  have  been  used;  but  though  cor- 
rect, logically,  it  would  have  had  far  less  con- 
ceptual, or  even  ideal  power. 

This  is  said  of  the  future.  There  is  a  similar 
language  used  of  the  past;   as  Ephesians  iii.  9, 

arrb  tuv  aiHiVLiV,  a  scculis,    C3'D7l^    V2,  from  the 

olams,  from  the  ages,  the  eternities,  Wicliffe, 
"hiddefro  worldis,"  Ttnd.\le,  "from  the  begin- 
ning of  the  world,"  the  great  world,  including 
all  world-, — or,  taken  without  division,  the  an- 
tepast  eternity,  before  the  present  alCiv,  olam,  or 
world,  began. 

There  is  another  method  in  which  an  attempt 
is  made  to  represent  the  absolute  eternity.  It  is 
by  a  phrase  shorter  than  those  before  mentioned, 
but  more  emphatic,  and,  in  some  respects,  more 

impressive.     It   is   by  adding   to   tID7l^,    or   to 

I!37l>'7,  the  p.article  l^',  or  the  noun  n>?,  some- 
times written  Hj,'.  Fukrst  makes  this  word,  as 
a  noun,  denoting  eternity,  from  a  supposed  root 
^>*,  to  which  he  gives  the  sense  obducere,  ohvelare, 
to  conceal,  &c.,  making  it,  in  this   way,  like  the 

verb  D/J?,  the  primary  sense  of  which  is  hidden- 

ness,  ohscuritt/,  thus  giving  the  noun  D7lj7  the 
sense  of  the  unbounded,  the  indefinite.  There  is 
no  authority  for  this  in  the  case  of  IJ?.  It  might 
more  plausibly  be  regarded  as  having  the  sense 

of  number,  like  the  Arabic    _\_c,  •    t"''    '''^  best 

Tiew  is   that  of  Gesenios,   who  makes  it,  both 

as  noun  and  particle,  from  mi'=Arabie    \  J^ 

which  has  the  sense  of  transition.     It  is   rather 


transition  to,  arrival  and  going  beyond — a  passing 
beyond,  still  farther,  on,  and  on.  Thus  it  be- 
comes aname  for  eternity,  as  in  those  remarkable 
expressions,  Isa.  ix.  6,  n>'  "^X,  poorly  rendered 
everlasting  Father,  and  !>'_  ]Ji',  inhabiting  eternity, 
Isa.  Ivii.  15 ;  with  which  compare  n>*  '"^^0 
llab.  iii.  G,  V  '^1^.  Gen.  xlix.  29,  and  ij? 
l;?    Vi'71i',    Isa.    xlv.    17,    where   we    have    the 

same  word  as  noun  and  preposition — the  moun- 
tains of  ad,  the  progenitors  of  ad — to  the  ages  of 
ad — to  the  ages  to  which  other  ages  are  to  be 
added,  indefinitely.  Hence  the  preposition  sense 
to,  making  it  significantly,  as  well  as  etymologi- 
cally  equivalent  to  the  Latin  ad  el.  the  Greek 
in,  Saxon  at  and  to,  in  all  of  which  there  is  this 
sense  o^  arrival  Sind  transition.  Tlie  idea  becomes 
most  vivid  and  impressive  in  this  Hebrew  phrase 

n^'l  D'71>'7,  for  ever  and  yet,  for  the  age,  the 
world,  the  eternity,  and  still  on,  on,  on ;  or  as 
the  quaint  old  lexicographer  before  referred  to 
expresses  it,  "  it  imparteth  this.  As  yet,  ajtd  <^s 
yet,  and  ever  as  yet,  forever,  and  forevermore,  as 
yet" — as  though  there  were,  in  this  short  word 

thus  added  to  tDl^}!,  the  full  power  of  Handel's 
Hallelujah  Chorus,  as  it  comes  to  us  in  the  seem- 
ingly endless  repetitions  of  that  most  sublime  mu- 
sic.    Unlike  the  others,  the   effect  of  this   short 

addition  to  Q7li'  is  felt,  in  its  very  brevity  and 
abruptness,  as  something  that  gives  the  impres- 
sion of  endless  iteration.  It  is  like  the  mathe- 
matician's abbreviating  term  -(-  &c.,  or  the  sign 
of  infinity  oo,  or  the  symbol  by  which  he  would 
denote  the  supposed  last  term  of  an  infinite  se- 
ries. These  pluralities  and  reduplications,  and 
other  striking  methods  of  representing  the  olamic 
ideas,  are  peculiar  to  the  Shemitic  languages,  or 
they  appear  in  our  modern  tongues  only  as  de- 
rived from  them  through  Bible  translations,  much 
changed,  too,  and  weakened  iu  the  transfer. 
They  are  utterly  at  war  with  the  thought  of  the 
great  eternal  past  and  future  as  blank  undivided 
durations,  according  to  the  unwarranted  dictum 
of  HiTzio  and  Stuaiit.  which  would  confine  all 
history  and  all  chronology  to  this  brief  feon  we 
call  time.  These  peculiar  terms,  with  their 
strange  pluralities,  would  never  have  grown  up 
in  the  language  of  a  people  who  entertained  such 
a  blank  conception.  The  fact,  however,  is  just 
the  other  way.  In  these  vast  time  ideas,  and  the 
manner  of  vividly  representing  them,  the  She- 
mitic mind  went  beyond  the  modern,  although  we 
boast,  and  with  reason,  of  so  far  exceeding  the 
early  men  in  the  vastness  of  our  space  concep- 
tions. It  is  only  lately  that  our  science  has  had 
its  attention  called  to  the  great  time  periods  of 
the  world,  as  transcending  the  ordinary  histori- 
cal. Under  the  influence  of  the  new  idea,  we 
talk  largely  in  our  numerical  estimates,  though 
almost  wholly  hypothetical:  but  for  real  emo- 
tional power  what  are  our  long  rows  of  decimals, 
our  myriads,  and  millions,  and  billions,  to  the 
a'tijve^  Tuv  ai(',n-(jiv,  the  ages  of  ages,  the  worldis  of 
worldis,  the  olam  of  olams.  the  great  world  made 
up  of  countless  worhls,  not  beyond  each  other,  in 
space,  but  one  after  the  other,  in  time  ? 

There  is  still  another  aspect  of  the  world  idea, 
which  seems  to  be  presented,  Ecclesiastes  iii.  11, 


CHAP.  I.  2-18. 


14.  The  thought  of  the  world,  or  of  a  world, 
whoa  the  miaJ  receives  it  complete,  comes  to  it 
in  a  triaal  form  of  contemplatioQ,  like  the  three 
dimeQsioiis  iu  geometry,  breadth,  length,  aud 
height.  It  is  the  world  in  Kpace  and  force,  (or 
the  world  dynamically),  the  world  in  time,  and 
the  world  in  rank  or  range  of  being.  To  use 
some  of  the  language  employed  by  Dr.  Lange, 
Genesis,  100,  191,  it  is  the  "  world  as  kosmos,  the 
world  as  xon,"  to  which  we  may  add,  the  world 
as  the  kingdom  of  God.  The  application  of  this 
thought,  especially  the  latter  view  of  it,  to  Ec- 
clesiastes  iii.  11,  14,  gives  these  verses  a  force 
and  significance  which  warrants  great  confidence 
in  it  as  the  true  interpretation.  On  ver.  11  of 
that  chapter,  see  some  further  remarks  in  the 
note  adjoined.  In  ver.  14  it  is  said,  "I  know 
that  all  that  God  doeth,"  or  "whatsoever  God 
doeth,  it  shall  be/oreuer."  says  our  translation, 
in  perpstuum  says  the  Validate,  Ixs.  e't^  Toi^  a'cuixi 
(for  the  xju),   Luther,  diis   bestchet  iminer.     The 

Hebrew  UlVJl  here  may  be  rendered,  as  in 
ver.  11,  for  the  worlj,  bat  it  can  hardly  be  re- 
garded exclusively,  or  mainly,  as  either  the  world 
in  space  or  the  world  iu  time.  The  mind  is  not 
satisfied  with  the  ren  lering  foreoer,  or  for  eler- 
nilt/,  if  there  is  understood  by  it  simply  endless 
duration.  God"s  gre.iter  works,  the  heavenly 
bodies  and  their  moiions  mxy  have  sucli  a  term 
applied  to  them,  hyperboUcally,  as  compared  with 
the  transient  works  of  mtu,  and  this  is  the  view  j 
which  some  escjUent  co.nmiutators  take  of  the 
passage.  There  is  a  striking  resamblance  to  it, 
well  worthy  of  note,  in  Cicero's  Treatise  de-tfutura 
Deorum.  where  the  lower  tellurian  irregularities 
are  contrasted  with  the  heavenly  order  and  per- 
manency as  manifestel  in  the  planetary  move- 
ments, or,  to  use  someof  KouELErus  language, 
the  flowing,  changing  world,  \00\VT\  !\7\7\,  "be- 
neath the  sun,"  and  the  world  supra  solem,  the 
eternal  sphere,  unchanging,  or  forever  constant, 
in  its  one  unvarying  movement:  Nalla  igiiar  in 
caslo  nee  fortiinii,  nee  terneritas,  nee  frratin,  n^e  vti- 
rietas  inest :  con'raq'i^.  om-iis  ORDO.  VERITAS, 
RATIO,  CONCORDIA:  qaxjae  his  vacant,  em- 
entita  et  falsa,  plenaqae  errori-i,  ea  circu-n  terras, 
infra  Imiim,  qux  omaiuui  ttltiim  est,  in  terrisqu".  ver- 
santiir.  "  There  is,  therefore,  in  the  heavens 
neither  cliance.  nor  arbitrariness,  nor  erroneous 
movement,  nor  variableness,  but,  on  the  contrary, 
all  is  order,  truth,  reason,  constauei/  (ratio  in  the 
sense  of  proportion,  harmony) ;  void  of  these,  all 
is  spurious,  false,  full  of  error,  that  lies  beneath 
the  moon,  the  lowest  sphere,  or  that  has  its  home 
here  on  e.irth  "  [.\rgument  of  the  Stoic  B.albus,  ! 
Cic.  De.  Nal.  V-nr..  H.  22]."  "Beneath  the! 
moon  " — eomp.ire  it  with  the  frequent  Solomonic 
expression  above  referred  to,   and  the  sublime  [ 

language,  .Job  xxv.  2,  VOnoa  a\h^  H'^j? 
faeiens concordiam  insuhlinihits  snis — ■"  who  makefh 
peace  in  His  high  places."     Thus  regarded,  the 


heavens  in  their  larger  and  higher  aspocl.  a:-' 
representative  of  the  calmness,  immutability, 
aud  unfailing  certainty  of  that  divine  Will  whicli 
is  ever  one  with  the  divine  Keason.  This  is  in- 
deed a  noble  view  of  the  passage,  but  we  cannot 
think  it  the  exclusively  true  one,  not  simply  be- 
cause it  is  said  in  other  Scriptures  (I's.  cii.  2U, 
Isa.  li.  6),  that  "the  heavens  themselves  grow 
old"  and  "vanish  away,"  but  because  it  can 
hardly    be    made    to   suit    with    the    expression 

D7l>'7,  either  in  its  cosmical  or  time  sense,  or 

those  other  words  liyx  Sd  "whatsoever  God 
has  made."  Some  things  God  has  made  to  be 
transient,  and  they  can,  in  no  sense,  be  said  to 
'•h&  forever,"  or  "  for  eternity,"  unless  we  take 
it,  according  to  the  view  of  Zocki.er,  in  their 
connections  with  other  things  that  are  eternal, 
or  in  their  bearing  upon  eternal  destinies.  But 
this  would  be  true  also  of  the  works  and  move- 
ments of  man,  or  things  "beneath  the  sun." 
The  better  view,  therefore,  and  better  satisfying 
the  whole  spirit  of  the  passage,  is  that  which  re- 
gards □  /!>'  as  denoting  the  world,  or  world-time 
in  God's  sight — .the  great  ideal,  as  it  appears  to 
Ilim,  including  not  merely  space  and  time,  but 
the  great  ranyc  o/Ac/ny — or,  to  avoid  the  use  of 
what  might  seem  .affected  philosophical  language, 
the  divine  plan  of  being,  to  which  the  smallest 
and  most  transient  things  contribute  as  well  ar- 
tlie  greatest, — in  other  words,  the  kingdom  of 
God.  To  this  "  nothing  can  be  added  ;  from  it 
nothing  can  be  taken  away."     In   this  sense,  all 

that  God  doeth  is  XZ^hVjh,  for  the  olam,  for  the 
world,  for  the  great  whole  of  being,  as  distin- 
guished from  the  human  plans,  the  human  do- 
ings, with  their  adapted  yet  transient  .seasons, 
as  they  are  enumerated  in  the  first  part  of  the 
chapter — "  a  time  for  ever;/  thing,"  but  every 
thing  for  the  oUm,  or  great  world  time,  witli 
its  inconceivable  range  of  being,  transcending 
man,  as  man  transcends  the  animal  worlds  be- 
low him.  A  somewhat  similar  view  seems  to 
have  been  entertained  by  that  excellent  old  com- 
mentator Martin  Geier.  He  refers  it  to  "  the 
divine  decrees"  —  God's  ideal  world,  in  fact, 
whose  effects  are  determined  in  their  ciuses,  as 
the  causes  are  all  contained  in  the  effects.  "  By 
God's  doing  here  "  he  says,  "we  are  not  to  un- 
derstand simply  the  things  produced  by  him. 
creatures  which  God  has  made;  fjr  they  do  not 
all  remain  forever,  &c.,  but  it  is  to  be  under- 
stood, de  faeere  Dei  interno,  i.  e.,  de  deerelis  divin'x. 
of  the  divine  decrees  (in  mente  divimi)  as  they  are 
forever  in  the  divine  mind,  unchangeably,  with- 
out addition  or  diminution,  niini  eonsiliitm  Jeho- 
vah in  seeulutn  slat,  eojtiationes  cordis  ejus  in  gene- 
ra/ionem  et  generationem,  Ps.  xxxiii.  11:  "For 
the  counsel  of  Jehovah  stands,  the  thoughts  of 
his  he.irt  unto  all  generations  "  See  also  the 
note  on  the  astronomical  objections  to  the  Bible; 
Bibelwerk,  Genesis,  Eng.  ed.,  pp.  183,  181. — T.L.] 


ECCLESIASTES. 


B. — The  practical  vrisdom  of  men,  aiming  at  sensual  enjoyment,  and   magnificent 

'worldly  enterprises,  is  vanity. 

Chapter  II.  1-26. 

1.  The  vanity  of  practical  wisdom  in  itself,  proved  by  the  example  of  Solomon. 

(Vers.  1-19). 

1  I  said  in  mine  heart,  Go  to  now,  I  will  prove  thee  with  miith,  therefore  enjoy 

2  pleasure :  and  behold,  this  also  is  vanity.     I  said  of  laughter,  It  is  mad  ;  and  of 

3  mirth,  What  doeth  it  f  I  sought  in  mine  heart  to  give  myself  unto  wine,  yet  ac- 
quainting mine  heart  with  wisdom  ;  and  to  lay  hold  on  folly,  till  I  might  see  what 
was  that  good  for  the  sons  of  men,  which  they  should  do  under  the  heaven  all  the 

4  days  of  their  life.     I  made  me  great  works ;  I  builded  me  houses  ;  I  planted  me 

5  vineyards :  I  made  me  gardens  and  orchards,  and  I  planted  trees  in  them  of  all 

6  kind  o/ fruits.     I  made  me  pools  of  water,  to  water  therewith  the  wood  that  bring- 

7  eth  forth  trees  :  I  got  me  servants  and  maidens,  and  had  servants  born  in  my  house  ; 
also  I  had  great  possessions  of  great  and  small  cattle  above  all  that  were  in  Jeru- 

8  salem  before  me  :  I  gathered  me  also  silver  and  gold,  and  the  peculiar  treasure  of 
kings,  and  of  the  provinces :  I  gat  me  men-singers  and  women-singers,  and  the  de- 

9  lights  of  the  sons  of  men,  as  musical  instruments,  and  that  of  all  sorts.  So  I  was 
great,  and  increased  more  than  all  that  were  before  me  in  Jerusalem :  also  my  wis- 

10  dom  remained  with  me.     And  whatsoever  mine  eyes  desired  I  kept  not  from  them, 
I  withheld  not  my  heart  from  any  joy ;  for  my  heart  rejoiced  in  all  my  labour : 

11  and  this  was  my  portion  of  all  my  labour.  Then  I  looked  on  all  the  works  that 
my  hands  had  wrought,  and  on  the  labour  that  I  had  laboured  to  do :  and  behold, 

12  all  was  vanity  and  vexation  of  spirit,  and  there  was  no  profit  under  the  sun.  And 
I  turned  myself  to  behold  wisdom,  and  madness,  and  folly  :  for  what  can  the  man 

13  do  that  Cometh  after  the  king?  even  that  which  hath  been  already  done.     Then  I 

14  saw  that  wisdom  excelleth  folly,  as  far  as  light  excelleth  darkness.  The  wise  man's 
eyes  are  in  his  head;  but  the  fool  walketh  in  darkness  :  and  I  myself  perceived  also 

1-5  that  one  event  happeneth  to  them  all.  Then  said  I  in  my  heart,  As  it  happeneth 
to  the  fool,  so  it  happeneth  even  to  me;  and  why  was  I  then  more  wise  ?     Then  I 

16  said  in  my  heart,  that  this  also  is  vanity.  For  there  is  no  remembrance  of  the  wise 
more  than  of  the  fool  for  ever  ;  seeing  that  which  now  is,  in  the  days  to  come  shall 

17  all  be  forgotten.  And  how  dieth  the  wise  ma7if  as  the  fool.  Therefore  I  hated 
life;  because  the  work  that  is  wrought  under  the  sun  is  grievous  unto  me:  for  all 

18  is  vanity  and  vexation  of  spirit.  Yea,  I  hated  all  my  labour  which  I  had  taken 
under  the  sun;  because  I  should  leave  it  unto  the  man  that  shall  be  after  me. 

19  And  who  knoweth  whether  he  shall  be  a  wise  man  or  a  fool?  yetshall  he  have  rule 
over  all  my  labour  wherein  I  have  laboured,  and  wherein  I  have  shewed  myself 
wise  under  the  sun.     This  is  also  vanity. 

2.  The  aim  of  life  to  be  attained  in  consideration  •f  the  empirical  vanity  of  practical  wisdom. 

Vers.  20-26. 

20  Therefore  I  went  about  to  cause  my  heart  to  despair  of  all  the  labour  which  I 

21  took  under  the  sun.  For  there  is  a  man  whose  labour  is  in  wisdom,  and  in  know- 
ledge, and  in  equity  ;  yet  to  a  man  that  hath  not  laboured  therein  shall    he   leave 

22  it /or  his  portion.     Thb  also  tj*  vanity  and  a  great  evil.     For  what  hath  miu   oi 


CHAP.  II.  1-26. 


all  his  labour,  aad  of  the  vexation  of  his  heart,  wherein  he  hath  laboured  under 

23  liie  sun?     For  all  his  days  are  sorrow,  and  his  travail  grief;  yea,  his  heart  taketh 

24  not  rest  in  the  night.  This  is  also  vanity.  There  is  nothing  better  for  a  man  than 
that  he  should  eat  and  drink,  and  that  he  should  make  his  soul  enjoy  good  in  his 

25  labour.     This  also  I  saw,  that  it  was  from  the  hand  of  God.     For  who  can  eat,  or 

26  who  else  can  hasten  hereunto  more  than  I  ?  For  God  giveth  to  a  man  that  is  good 
in  his  sight  wisdom,  and  knowledge,  and  joy  :  but  to  the  sinner  he  giveth  travail, 
to  gather  and  to  heap  up,  that  he  may  give  to  him  that  is  good  before  God.  This 
also  is  vanity  and  vexation  of  spirit. 

[Ver.  1. — XJ-    A  particle  of  adJreaa  or  appeal,  come  on  now,  sometimes  of  entreaty.    Here  it  denotes  another  trial 

T 

with  an  Ironical  intimation  of  its  failure.    The  address  is  to  his  heart,  and  the  strong  entreaty,  or  emotion,  is  shown  ia 
the  para^ogic  H  »"  HJ^JX.   O  Ul  me  Irt/  thee  againl — T.  L.] 

[Ver.  3.— T^lil— lltl'O"?-    See  Exeokt.  and  Notes.    ^30n  is  sometimes  used  to  denote  paucity,  aa  Numb.  iz.  20; 

Gen.  xxxiv,  30;  Ps  cv.  12,  &c.    Here  the  whole  phrase  may  be  rendered  numbered  days,  i.e,  few   days.    See  Metric.il 
Version.— T.  L.J 

[Ver.  5. — 0'DT^3-    See  ExEOET  and  note  to  Introduction,  p.     32. — T.  L.] 

[Ver.  8.— jIU'lD-     Int.  Ap.,  p.      34,7)117.  nnEf-     See  Exeget.  and  Note;  also  Int.  to  Metrical  Version.— T.  L.J 

1  Ver.  10. — ^pn^a  rendered  denied,  but  more  properly  witldwld  from,  primary  sense  to  separate,  place  by  itself.  Gen. 
*   :  ~  T 
xxvii.  36.— T.  L  ] 

[Ver.  13.— ■'i"T'{<"^  denotes  more  properly  here  the  Judgment  of  the  mind  thin  seeing  stated  as  a  fact.    I  thought,  I 

judged.     Such  a  sense  is  a  very  common  one  in  the  Arabic  root,  and  la  the  Rabbinical  usage.     It  occurs  also  in  the  oldest 

Hebrew,  as  in  the  language  Gen.  ii.  19,  "  He  biought  them  unto  Adim,"  r^lX'^7,  for  Adam  to  see  (Judge)  what  name  ha 

should  give  them.     It  is  onlv  an  opinion  expressed  here.     See  Metrical  Version. — T.  L.j 
[Ver.  H.— nipp.     See  EXSOET.  and  Note,  p.      68— T.  U] 

[Ver.  16. — 1331^3.     The  full  form  would  be  133    TC^XS.     For  an  examination  of  such  words,  and  the  manner 

T  :  V  :  T :  ■•  -;- 

in  which  they  have  become  abbreviited,  whether  in  later  or  earlier  Hebrew,  or  as  a  mere  matter  of  orthography,  see 
text  note  to  Geo  vi.  3  [DJE'3]  — T.  L., 

[Ver.  50.— '^1301.     See  Exeoet.  and  Note.— T.  h.] 

[Ver.  21. — \^  IE'3-    One  of  the  words  relied  upon  to  prove  the  late  date  ;  but  it  ia  most  purely  Hebrew,  and  a  noun 
'       T  : 
of  the  same  root,  and  the  same  sense,  is  found  in  that  old  composition  Pa.  liviii.  7  :  niC'O   prosperity,  very  wrongly 

T    T 

rendered  cAaiiM  in  E.  V.,  as  though  from  II^p.    See  Hupfeld. — T.  L.] 

[Ver.  24.— '73J<>iy-    See  Exeoet.  and  Note.— T.  L.] 

[Ver.  25.— yin   U'ln'-    Literally  Aasfen  6eyond,  go  farther— more  mittoui.    There  is  the  figure  of  a  race.    See  Metri- 
cal Version;  also  the  Exeoet.  and  Note,  p.    j:5 — T.  L.] 


EXEGETICAL  A.VD    CRITICAL. 

Of  the  two  divisions  of  this  chapter,  the  first, 
(vers.  1-19),  treats  of  the  vanity  of  the  practical 
efforts  of  men,  and  thus  supplements  the  descrip- 
tion of  the  vanity  of  the  theoretical  strivings 
after  wisdom,  whilst  the  second  division  (vers. 
20-26)  is  of  a  more  general  character,  and  de- 
duces a  provisional  result  from  the  nature  of  hu- 
man strivings  after  wisdom  as  therein  set  forth. 
Each  of  the  two  divisions  contains  two  subdivi- 
sions or  strophes  within  itself,  of  which,  natu- 
nilly.  that  of  the  first  longer  division  (the  one  of 
nine,  the  other  of  eight  verses)  is  especially  com- 
prehensive, and  is,  in  addition  to  this,  provided 
with  a  short  introductory  proposition  (vers.  1,  2). 
The  complete  scheme  of  the  contents  of  this  chap- 
ter is  tlierefore  as  follows: — I.  Division.  The 
vanity  of  practical  wisdom  aiming  at  sensual  en- 
joyment and  magnificent  enterprises,  proved  by 
the  example  of  Solomon:  a.  (proposition,  vers. 
1,  2).  in  general;  b.  (first  strophe,  vers.  3-11), 
in  reference  to  that  seeking  after  enjoyment  and 
extensive  activity;  c.  [second strophe,  vers.  12-19) 
in  reference  to  the  uncertain  and  deceptive  suc- 
cess of  the  efforts  .alluded  to. — II.  Division:  The 
aim  of  life  to  be  attained  in  consideration  of  the 
empirical  vanity  of  practical   wisdom;  a.  (first 


strophe,  vers.  20-23) :  Negative  proof  of  the 
same,  as  not  consisting  in  grasping  after  eirthly 
and  selfish  wisdom,  and  after  external  worldly 
success;  b.  (second  strophe,  vers.  24-2G) :  Posi- 
tive showing  of  the  life  aim  of  tlie  wise  man,  as 
consisting  in  the  cheerful  enjoyment  of  worldly 
benefits  offered  by  God  to  those  in  whom  he  de- 
lights. 

2.  First  Division.  Proposition  or  general  Intro- 
duction: Vers.  1,  2. — I  said  in  my  heart.  "JX 
with    "jll^X    is   essentially    pleonastic,    as   also 

in  i.  16;  ii.  11,  14,  18 ;  iii.  17,  rtc,  for  it  is  in  no 
wise  apparent  that  a  specii^.l  significance  is  in 
these  passages  to  be  given  to  the  subject  speaking 
(Henoste.vbeeo),  and  pleonasms  of  all  varieties 
are  very  characteristic  in  the  somewhat  broad 
and  circumstantial  style  of  the  author.  Oo  r« 
now,  I  will  prove  thee  with  mirth,  i.e.,  I  will  try 
whether  thou  wilt  feel  contented  and  liappy  in 
this  new  object  of  thy  experience,  namely,  in 
cheerful  sensual  enjoyment,  whelher,  on  this 
path  of  pleasure   and  joy  thou  canst  become   a 

31!3  37  (chap.  ix.  7).  For  the  address  to 
his  own  heart  (or  own  soul)  comp.  Ps.  xvi. 
2;  xlii.  5;  xliii.  5;  Luke  xii.  18,  19;  for  the 
construction,  to  prove  one  with  something 
(3  n3J ),    1  Kings,  x.    1. — Therefore    enjoy 


54 


ECCLESIASTKS. 


"Iin  is  always  used  in  the  sense  of  trying,  ex- 
perimenting, and  not  in  that  of  thinking,  re- 
flecting. (Elstee).  Itya  yi"0  is  most  justly 
explained  by  Gesenius,  Hitzig,  Hengstenbek<;, 
etc.,  as  •'  to  nourish  the  body,"  i.  e.,  to  keep  it  in 
action  or  condition,  to  make  it  lasting  and  strong, 
so  that  the  expression:  '"bread  which  strength- 
eneth  man's  heart"  (Ps.  civ.  15),  seems  parallel 
with  it.  Others  explain  it  differently,  as  Ksobel 
and  Vaihingek:  "  To  keep  my  sensual  nature 
with  wine;"  Ewali),  Elstek  :  "to  attach  my 
senseto  wine;''  Herzfeld:  '-to  entice  my  body  by 
wine.  '  e/c.  "Yet  acquainting  mine  heart 
with  ^visdom.  (Lit.  Ger.,  my  heart  led  me  with 
wisdom),  a  parenthetical  clause  that  clearly  indi- 
cates what  the  inner  man  of  the  preacher  did 
whilst  his  flesh  rioted  in  pleasures  and  enjoy- 
ments. The  sense  is  therefore:  I  did  not  plunge 
headlong  into  coarse,  fleshly  gratifications,  but, 
true  to  the  warning  counsel  in  Prov.  xxxi.  4,  f., 
I  tested  with  calm  reflection,  and  in  a  composed 
way,  wliether  real  contentment  was  to  be  secured 
by  means  of  sensual  joys.  Tlie  exposition  of 
EwALD  and  Elster,  which  allies  JHJ  with  the 
Aramaic  JilJ,  "to  sigh,"  and  the  correspond- 
ing Arabic  verb,  in  the  sense  of  •'  experien- 
cing disgust  with  something"  ("whilst  my  heart 
was  weary  with  wisdom  " ),  is  too  far-fetched,  and 
contradicts  what  is  said  in  is.  13:  ff.,  which 
confirms  our  conception  of  the  passage.*     For 

wnrJ  us  d  of  the  spies  sent  out  to  search  the  land.  Numb, 
xiii.  2,  16,  17.  21.  25,  32;  xiv.  6,  7.  etc..  also  of  travelling  nier- 
cLauts,  pcre^riiiaiors  (2  Chron.  ix.  14;  1  Kiogs  x.  15J  seek- 
ing for  precious  merchandize.    ^373  not,  with  my  Juart  as 

all  in9truin"nt,  but  in  mi/Iuiartw*  th  ^  dark  place  to  be  ex- 
plored, lie  resolves  to  act  as  a  xpy  upna  himself,  or.  to  use 
the  quaint  language  of  HallitiMrtou  in  detailing  liis  reiigioiis 
experience,  ■'  to  see  what  his  heart  \va<  do.ug  in  the  dark" — 
like  th'ise  whom  K/.ekielsaw  in  -  the  chambers  ofiinageri,'" — 
or  to  find  out  how  it  might  be  possible  in  this  interior  cham- 
ber of  the  soul,  to  reconcile  a  devoted  pursuit  of  pleasure, 
and,  at  the  same  time,  a  true  pursuit  of  wisdom.  The  lan- 
guage implies  a  most  intense  eiludy,  as  well  2ui  effort,  to 
solve  a  difficult  problem. — T.  L.J 

*  I  Chap.  ii.  3,    "IjlJ^O/-     This    passage  and    word    have 

given  much  trouble.  Zockler's  view,  though  substantially 
that  ..ftif;sii*«lU3  and  iltNGST.-NBEEG,  is  unsatislact.iry.  It 
is  very  rem  itely  derived,  if  it  can  be  derived  at  all,  Iroin  the 
ordinary  sejse  of  Il^O,  to  draw,  draw  oat,  and  is  support- 
ed by  little  or  no  analogy  in  language.  The  Latin  tra':t-i, 
^.    _  .  .  I  fr.nu  Ira/io,  never  has  the  sense  carare,  which  would  ciuue 

sought  in  mine  heart  to  give  myself  unto  (i,„  nearest  to  it.  The  Syriac  TOO  with  which  Gesemis 
wine.  (L:t.  G-r..  to  coinfort  my  flesh  with  |  ^^^^^^^^.^^  .^  .^  ^  ^^_.^  _^^^  ^^ ,  ^,,^^^,f„,  ^.^^^^  ^-^.^„  , ,, 
wine).      Of  the  sensual  joy  indicated  in  the   nrst    ^jsj^^i.  ^.ituont  any  examples,  and  nowhere  i.nm.i 


pleasure.  {Lit.  (?«r., behold  pleasure). — This 
beholding  is  here  considered  as  connected  with 
an  enjoyable  appropriation  of  the  object  beheld, 
which  sense  the  preposition  strongly  expresses 
by  virtue  of  its  reference  to  the  conception  of 
lingering  with  the  beheld  object;  comp.  3  HS'I  in 
Gen.  xxi.  16:  Job.  iii.  9;  and  therewith  the  sim- 
ple nX"*  in  the  expression  n31  J  ilX'l  Eccles.  vi.  6, 
or  in  CD'Tl  n.<T.  chap.  ix.  and  in  7\y0  i^-'J"^- 
chap.  via.  1(3,  f(f.'^  Ver.  2.  I  said  of  laughter, 
It  is  mad.  "Of  laughter,"  does  not  iiieau  as 
much  as  "in  reference  to  laughter"  (Knobel, 
Vaih.,  etc):  but  the  laughter,  ;.  e.,  the  unre- 
strained cheerfulness  attending  sensual  enjoy- 
ment, seems  here  to  be  personified,  just  as 
mirth  in  the  next  clause.  SVino,  Part.  Poal, 
as  in  Ps.  cii.  9,  means  really  one  void  of  sense, 
one  infatuated,  and  might  more  properly  be  con- 
sidered masculine,  than  as  neuter  (with  Vaih., 
HtTzia,  etc.),  so  that  Luther's  translation: 
"  Thou  art  mad,"  apart  from  the  .address,  seems 
substantially  justified.  See  Hengstenbero,  who 
strikingly  compares  with  it  wppov,  Luke  xii.  20, 
an  1  ius°ly  finds  in  this  passage  the  germ  of  the 
Parable  of  the  Rich  Man.  Luke  xii.  HJ-21.  And 
of  mirth,  what  doeth  it?  i.  e.,  what  does  it 
accomplisli,  what  fruit  does  it  bring  forth  (comp. 
"^•3  niy>')'!  Luther,  in  imitation  of  the  Sept. 
Vulg.,  etc.,  considers  the  question  as  an  address 
to  mirth  ("what  doest  thou)'?"  but  it  is  rather, 
as  the  word  n;  shows,  a  bitterly  contemptuous 
exclamation  addressed  to  some  third  person,  and 
an  answer  is  not  expected.  For  the  form  ili" 
instead  of  HSI  comp.  v.  15;  vii.  2:?,  Kings  vi. 
19.  Some  exegetists,  especially  of  the  rational- 
istic period,  have  unjustly  desired  to  find  a  con- 
tradiction in  the  fact  that  Koheleth  here  des- 
pises cheerful  sensual  enjoyment,  whilst  in  con- 
clusion (ver.  24.  f.)  he  vaunts  it  as  the  principal 
aim  of  life.*  What  he  here  blames  and  condemns 
as  foolish,  is  clearly  only  that  empty  merriment 
which  accompanies  the  wild  exhilaration  of  sen- 
sual enjoy  iient.  or  sensual  pleasure,  as  only  end 
and  airii  of  human  effort,  not  a  thankfully  cheer- 
ful enjoyment  of  the  benefits  bestowed  by  God. 
Oomp.  Luther  on  this  passage,  and  see  the  ho- 
miletical  hints. 

.3.    Ftmt   dirision,  first  strophe:  Vers.    3-11. — I 


verse,  a  special  kind  is  here  named,  by  which 
the  preacher  first  sought  to  obtain  satisfaction, 
and  then  follow,  to  the  11th  verse  inclusive,  still 
other  such  separate  means  of  sensual  enjoyment. 
The  word  \TM^,  therefore,  recommences  the 
account  where'  the  HDpjX  ver.  1,  had  begun 
it,  and  is  in  substance  synonymous  with  that 
verb.     Comp.  Numb.  xiii.  18;  xv.  39;  c<c.,  where 


*ITh>fre  is  ni  contradiction,  real  or  apparent,  to  be  recnn- 
cdol  if  ver.  21  isonlv  rightly  rendered  a<  it  simply  stands 
in  tlie  Hebrew,  without  any  addition.  See  Note  on  that 
pLisage. —  r.  li.l  T.    ,        , 

tt"l-i3  — 'i^"^!"^!  ''  ''^'^  emphatic  here.  It  denotes  a. 
ileop  anri  earo'e^t  search.  The  primary  sense  to  qn  ahout. 
hen-e.  invrstijat',  app'iars  very  strong,  Eccles.  vii  25:  I 
w.uit  round  alpout  f  ni33),  "  I  and  my  heart,  to  know  and 
to  ex.dore  Oljl'?),  and  to  seek  out  wisdom,  etc."    It  is  the 


the  SyriAC  Scriptures,  or  in  any  well  known  Syriac  writing-. 
K.voBEL  gives  1Tl!?"D  the  sense  of  holding  fast,  which  would 

have  done  very  well  ha-l  he  attached  to  it  the  idea  of  r  - 
S(r«tfji/if7. /ioWt«'7  back,  and  made  flesh  the  object,  iiif^tead 
of  the  contrary,  ui  reXainint,  not  remitting  (the  useof  wuif). 
HElLlGSTEDT'>i  traltere,  attrahere,  attract,  is  inconsistent  with 
the  preposition  2  in  y^2-  MiCHAEUs,  sense  of  protract- 
in;/  i»  wholly  unsnited  to  '\JS2,  flesh,  as  its  object.  Ewil-r's 
an  den  Wein  zii  Jicften  me.ine  Sinne.  to  fasten  mi  the  win  ■. 
etc.,  gives  hardly  any  sense  at  all.  and  what  little  lb  iv 
is,  id  opposed  to"  the  evident  context.  The  same  may  I'c 
said  of  Herzfeld:  anzti?ocAren  ■nv.iwn  Leib  ;  the  flesh  iiei-ds 
no  alluring  or  drawing  to  the  wine;  besides  the  preposition 
3  is  here  also  inconsistent  with  such  a  meaning.  Toe  Ixx. 
7)  KapSca  juou  tAKiiati  Tiji"  <Td^»ca  ^ou  wv  olfov,  M'holly  inverts 

the  idea.  The  Svriac  10D3"dS  delight  my  flesh,  is  a 
mere  accommodating  guess.     The  Vulgate  abstrahere,  a  vino 

camem  iwAm,  suits  very  well  with  lHyiO  7,  but  would  re- 
quire   the    preposition    O    iV^^    instead    of    j**3).      Oat 


CHAP.  11.  1-26. 


5? 


jnj  iQ  the  sense  of  guiding,  leading,  comp.  Isa. 
xi.  15:  1  Cliroii.  xiii.  7:  2  Sam.  vi.  o,  e^c.^And 
to  lay  hold  on  folly,  or  aUo  to  seize  folly. 

—Willi  ••fol/i/"  (ni73D)  cannot  here  natu- 
rally be  maint  as  an  exclusive  contrast  with 
wisdom:  tlierefore  not  folly  iu  the  absolute  sense, 
but  mainly  that  foolish,  sensual  pleasure,  which 
is  referred  to  in  ver.  'I,  or  even  that  mentioned 
in  ver.  3,  "  comforting  the  tlesii  with  wine ;" 
tlierefore  a  disposition  wiiich  gives  tiie  reins  to 
pleasure,  and  lives  thoughtlessly  in  accordance 
with  the  assertion  of  Hokace  :  Dtilce  est  desipcre 
it  loco.  KoHELETH,  from  the  beginning,  recog- 
nizes this  sentiment  -as  folly,  and  thus  designates 
ii.  in  contempt.  But  nevertheless  he  will  prove 
it.  and  try  whether  it  may  not  be  relatively  best 
for  man,  better  than  cold,  fruitless,  and  weari- 
some wisdom,  which  when  gained  produces  sor- 
row, and  with  which  he  was  distrusted  according 
to  chapter  first."  (Elster). — Till  I  might  see 
V7hat  w^as  that  good  for  the  sons  of  men, 
(,''■  Comp.  vii.  in. — Which  they  should  do 
under  the  heaven  all  the  days  of  their 
life.  There  is  in  these  words  a  kind  of  mourn- 
ful resignation.  Short  as  is  the  period  of  hu- 
man lii'e  on  earth,  even  for  this  little  span  of 
time  it  is  not  always  clear  to  man  what  is  really 
good  and  beneficial  for  him :  and  many,  and 
iiMstly  bitter  and  painful  experiences,  are  needed 
Ui  bririg  Iiim  to  tliis  linuwledge. — \'er.  4.  I  made 
lae   great  -works;  I  builded  me   bouses. 

I<:ii.;li8l)  version,  "  tn  give  my^tlf  tu  wine,"  is  as  Siife  a  p:u"S3 
Mi  iiay,  but  it  leaves  out  tiie  iniport.^nt  word  ''~\^2  '"in.V 
H'vili."  unless  it  is  intended  to  li:ive  it*  meaning  conveyeil  in 
tile  word    m^snif,  as   thungb  it   were   equivalent  to  ^J^3}- 

This,  however,  is  without  warrant  in  the  Scriptures,  lie- 
sides,  it  destroys  the  contrast  evidently  intended   between 

Tjy3  and  37,  the  bod;/  and  the  mind^  which  37  more 
•tenerally  means  (comp.  Prov.  vii.  7:  xvii.  7,  with  most  or 
tlitt  places  where  it  occurs  in  that  book  and  this),  ur  rli  i 
xm'  generally,  as  in  Ps.  Ixxiii.  25,  where  it  is  in  contract 
witii  TXty — "my  flesh  and  heart" — body  and  smil. 

rile  ordinary   Hebrew  meaning  of  'IJi',"^  rs  to  ttrato  ou'. 


Closely  allied  to  it  is  the  sense  of  the  Arabic 


di. 


to  /toM,  lay  hold  of,  which  rans  through  all  the  Arabic  conjii- 
Kiitiona.  Th:s  is  the  primary,  and  the  sense  most  likely  in- 
t'irided  here:  to  lay  ho'd  of.  fiold  back  ray  fl(tsh,  tlmr  i-,  t  j 
j;oTern,  check,  restrain  it.  The  unusual  style  of  the  lun- 
KUiigt;  shows  that  there  is  a  figure  here,  and  what  that  figure 
H  is  suggested  by  the  word  jnj   in   t'le  following  clause. 

The  ordinary,  and,  we  think,  the  priniar/  sense  of  this  wonl 
is  ''/fit  agitwit.  Hence  it  is  applied  to  the  driving  of  flocks, 
Oen.  xxxi.  18 ;  Exod.  iii.  1  ■  Pii  Ixxx.  2,  but  more  especially 
and  significantly,  to  the  driving  or  guiding  of  horses  and 
chariots,  ;i3  2  Sain.  vi.  3;  2  Kings  ix.  20.  where  tlie  noun 
jniO  ii*  most  graphically  used  to  describe  the  mad  driving 

T  ;  - 
ot  Jehu.  From  this  use  in  the  Scriptures,  the  Ral.bina 
have,  very  natur  illy,  and  accordin';  to  the  analogy  of  seroti- 
dary  senses  as  thi^y  spring  up  in  other  languages,  employ^itl 
it,  with  an  etliicAl  and  pliil  »^ophicil  me»ning.  to  di-note  a 
course  of  thinking,  condnnt  {duH-ts)  or  as  a  rule  for  the  gui- 
dnice  of  life.  Thus  viewe  I  it  strikingly  suggests  some  such 
figure  as  seems  hinted  iu  li2^0.  though  there  the  meta- 
phor may  he  said  to  lie  conceald:  all  the  more  impressive, 
liuwever,  when  seen,  on  account  of  its  inobtrusiveness.  It 
IS  noticed  ipy  Hitzio,  who  s?e3  th'j  fii;tire,  yet  misapplies  it. 
oi-  falls  back,  after  all,  to  the  other  i  lea  of  supporting,  sus- 
taining generally ;  "to  draw  witli  wine  my  flesh,  that  is, 
di".  Afaschiw  dami't  im  Ganye  zu  erhalten,  to  keep  the  ma- 
chine going,  parallel  with  the  expression  to  support  the  life 
with  hread.'*  Here  he  s'-^ms  t*^  drop  tlie  metaphor,  yet 
takes  it  np  agtin  when  he  says,  "^  the  wine  here  is  compared 
to  a  draught  horse,  or  as  we  say  of  one  who  drinks  on  the 
way,  he  hath  taken  a  relay."     This  is  a  vulgar  view  of  the 


We  are  nere  certainly  to  understaml  the  struc- 
tures of  Solomon  in  a  general  sense  (1  Kings  vii. 

I,  IF.  ;  ix.  19  ;  x.  18,  tf.,  but  haniiy  a  special  al- 
lusion to  the  temple,  whicb  Solomon  ouuM  not 
have  counted  among  his  houses. — I  planted  ma 
vineyards      The  Song  of  Solomon,   cbap.  viii. 

I I.  mentions  one  of  these  ;  and  that  Solomon  had 
more  of  them,  and  had  not-  overrated  his  wealth 
arbitrarily,  and  in  violation  of  historic  truth,  (as 
Knobel  supposes),  is  satisfactorily  proved  by  the 
several  vineyards  of  David  enumerated  in  1 
Chron.  xxvii.  27. — Ver.  5.  I  made  me  gardens 
and  orchards, — in  the  environs  of  these  houses 
or  I  al;;ces,  {comp.  1  Kings  xsi.  li ;  Jer.  Iii.  7; 
also  the  Song  of  Solomon  i.  16,  f.).  For  the  ety- 
mology of  01')3.  See  Itit.  to  (he  So?if/,  ^  8, 
obs.  2.— And  I  planted  trees  in  them  of 
ail  kind  of  fruits;  therefore  not  merely  one 
of  one  kind,  but  many  of  many  kinds  of  fruit 
trees.  The  emphasis  does  not  rest  on  ^"13  as 
if  it  would  declare  the  King's  object  to  be  to 
raise  trees  affording  delightful  and   delicate  ea- 

joyment  (Knobel),  but  on  ~73  whereby  the  rich 
variety  of  fruit  trees  is  pointed  out. — Ver.  G. — I 
m.ade  me  pools  of  water ;  perhaps  those  men- 
tioned  in  the  Song  (vii.  4),  as  at  Heshhon;  per- 
haps alsothe  king's  pool  at  Jerusalem,  mentioned 
in  Neh.  ii.  14,  which  a  later  tradition,  at  least, 
marked  as  a  work   of  Solomon.     (Josephus,  B.y 

comparison,  resemblJDg  some  common  Americanisms  be- 
neath the  dignity  of  the  tgaI  figure.  Ami  then  he  inter- 
prets what  follows,  of"  wisdom  guiding."  Ity  comparing  it  to 
the  coachman  sitting  on  the  box.  Stuvrt  follows  him  iu 
tliis,  but  bL)th  may  be  said  to  err  in  making  wine  the  unruly 
horse  that  needs  guidance,  instead  of  the  Jie^sh  Cltyj). 
"  On  the  whole,"  says  Siuart,  •'  there  can  be  no  doubt  tliat 
the  sense  thus  given  by  Hitzig  is  significant;  the  main  dif- 
ficulty is  the  seeming  strangeness  of  the  figurative  repre- 
sent ition."  With  a  little  change,  however,  it  is  the  same 
with  Platj's  m»re  full  and  ornate  comparison  in  the  Pha;- 
dius  i)i  F,  or  as  it  may  be  called,  tlie  myth  of  the  charioteer 
and  his  two  horses.  The  body  (the  flesh  with  its  lusts,  its 
appetites)  is  the  wild  hoi-sc)  so  graphically  deocrilied  as  Kpa- 
Tepa.vx't^  fi-sKdyxpois  v<i>a.LiJ,o^  K,  r.  A.,  "'  Strong  necked,  blrtck, 
with  Uloodsliot  turions  eyes,  full  of  violence,  coarse,  shaggy- 
eared,  dejif,  hard-yielding,  either  to  the  whip  or  the  spur."' 
Tlie  gentle  horse  is  the  pure  feeling,  the  *■  Platonic  love."  ur 
celestial  Eros,  and  the  charioteer  is  the  Noiis,  or  Reason,  tiio 

Hebrew  37  guiding  or  driving  with  nODH.  If  it  seems 
Mtraui^e  to  interpret  Kuheleth  by  Plato,  it  may  be  said  that 
the  figure  is,  in  itself,  very  ea^y  and  natural,  cuming directly 
fmm  primary  analogies,  and  in  accordance  with  the  wIuiIj 
train  of  the  preacher's  thought:  I  sought  dilii^ently.  wiieu 
my  flesh  was  furiously  driving  on  in  itnae,  or  pleasure  (?"3 

here  not  denoting  the  instrument,  or  figura'ive  chariot,  but 
the  stiite  or  condition)  lo  draw  it.  to  restrain  it,  to  bridle  it, 
to  kc'-'p  ir,  iii  tne  patii  of  tempe-iince.  On  this  account  wo 
have  rendered  it  in  the  Metrical  Version,  "  to  rem  my  flesii 
iu  wine,"  and  this  is  in  liarmony  with  the  figure,  as  we  find 
it  BO  deeply  grounded  in  language  gemrally — a  fact  which 
makes  its  use  by  Koheleth  so  little  strange  when  properly 
Considered.  It  is  frequent  in  I  he  Laliu,  bi*th  in  pro.^e  and 
poetry.  Comp.  Hbr.  Carmina  iv.  15,  16,  evaganti fmia  licen- 
HfB  injed-t,  Sxl.  II.  7,  7-t.  Jim  vaga prosiUet  frcnis  natur.irt- 
motis;  Ep.  I.  29'!,  hurf:  (aniiwun)  frp.nis  /nine  tu  comp-sce  ca- 
tena, Ltv.  xxxiv.  2,di'e  frenos  impotenti  ■wjiuvie;  Juv.  vtii. 
8S  ptn^e.  irx  frp-ni  m'^dumqw,  S^.neca,  Ep.  xxiii.  vniup'ate» 
f^ew.rp  sub  frenn:  etc.,  etc.  So  the  phrases  dare /'rR7ia.  :ind  dare 
hibenas — lads  habenis.  etc.  In  thesame  way  the  Oreok  x<*^^' 
vh-i  and  xtt^t»'Of>-  Its  use  is  common  in  English,  whether 
derived  Irom  classical  examples  or,  a.s  is  more  likely,  having 
a  apontaneons  origin:  "  I'o  give  the  reins  to  appetite  "  (the 
very  ficspression  that  Zockler  unconsciomly  uses,  der  Lust 
die  Zugel  schiessen  l^assen)  or  the  conrr  iry — to  ■'  lay  the  reins 
upon  the  neck  of  pleasure," — with  the  idea  of  the  unruly 
horse.  If.  after  ail,  it  should  be  said  tint  this  is  not  in  the 
ordinary  Hebrew  style,  it  may  he  replied  th^t  neither  is  Ko- 
HELETR  in  the  style  of  other  lljbrew  bo  iki.  aad  i  herelure, 
that  kind  "f  criticism,  so  assuming,  hut.  ofttioies.  sn  superfi- 
cial, caimijt,  with  certainty,  le  applied  to  it.-T.  L.| 


56 


ECCLESIASTES. 


Jud.  v.,  4,  2) ;  and  certainly  those  situated  in 
Wadi  Urtas,  near  Bethlehem  and  Erham,  ^*  PooU 
of  Solomon,"  mentioned  in  the  exposition  of  the 
Song  of  Solomon,  and  which  are  doubtless  here 
principally  meant. — To  crater  therevrith  the 
■wood  that  bringeth  forth  trees,  n'Diy 
intransitive*  as  in  Prov.  xxiv.  31;  Isa.  v.  6; 
xxxiv.  15.  The  object  of  these  pools  as  artificial 
basins  for  irrigating  the  extensive  orchards  of 
the  king,  testify  to  the  magnificence  and  expense 
of  these  grounds.  Ver.  7.  I  got  me  servants 
and  maidens,  and  had  servants  born  in  my 
house.  [Lit.,  were  to  me,  .as  in  ver.  10).  namely, 
from  the  marriages  of  the  men  and  maid  servants 

in  my  house.  n"3  'ja  Gen.  xv.  2,  or  T\'2  '"}'T. 
Gen.  xii.  27;  Jer.  ii.  14,  are  slaves  born  in 
the  house  [verm^,  o\Kny£v£~t(;),  and  on  account 
of  their  natural  fidelity  and  affection  a  very  va- 
luable possession  •  here,  however,  named  mainly 
because  their  presence  was  the  sign  and  neces- 
sary result  of  numerous  servants,  and,  conse- 
quently, of  a  largo  and  flourishing  household  — • 
Also  I  had  great  possessions,  of  great  and 
small  cattle.  After  the  wealth  in  men  and 
maid  servants,  as  in  Gen.  xii.  16;  xxx.  43,  di- 
rectly follow  the  great  possessions  of  cattle,  and 
then  comes  his  wealth  in  unproductive  treasures, 
silver  and  gold,  as  Gen.  xiii.  2.  The  historical 
books  of  the  Old  Testament  menlion  not  only 
David  (1  Chron.  xxvii.  29,  f.),  but  also  his  son 
and  heir  Solomon  (1  Kings  v.  3;  viii.  63),  as 
wealthy  possessors  of  herds.  For  the  concluding 
words  of  this  verse:  above  all  that  w^ere  in 
Jerusalem  before  me.  see  remarks  on  cliap. 
i.  16  — Ver.  8.  I  gathered  me  also  silver 
and  gold.  'i"lpJ3,  lit.,  "I  heaped  up,"  that 
is  in  treasuries,  as  in  the  gorgeous  apartments 
of  my  palace.  The  result  of  this  unceasing  ac- 
tivity of  Solomon  in  collecting  treasures,  is  de- 
picted in  2  Chron.  i.  15,  ix.  27  ;  1  Kings  x.  27: 
"Silver  and  gold  at  Jerusalem  were  as  plenteous 
as  stones." — And  the  peculiar  treasure  of 
kings,  and  of  the  provinces.     For   nrTO 

province,  district,  comp.  Int.  J  4,  obs.  2.  Dvjp, 
lit.  property,  is  here  and  in  1  Chron.  xxix.  8, 
equivalent  to  wealth,  treasures.  By  "kings" 
are  naturally  first  meant  those  tributary  rulers 
of  the  neighboring  lands  treated  of  in  1  Kings  v. 
1;  X.  15;  but  farther  on  those  friendly  rulers, 
who,  as  the  Queen  of  Sheba,  1  Kings  x.  2fr., 
brought  voluntary  gifts,  or  even  sent  them,  (as 
through  the  ships  of  Ophir,  1  Kings,  ix.  28;  x. 
11,14,22;  2  Chron.  viii.  28).  The  provinces 
are  those  twelve  districts  into  which  Solomon 
divided  the  land  for  the  purpose  of  taxation,  1 
Kings  iv.  7  fl'. — I  gat  me  men-singers  and 
■women-singers; — the  latter  doubtless  belong- 
ing to  the  women  used  for  courtly  display,  men- 
tioned in  the  Song  of  Solomon  under  the  name 
of  "  Daughters  of  Jerusalem,"  or  '■  Virgins  with- 
out number,"  (cL.ip.  vi.  8);  the  former  were  of 
course  not  singers  of  the  temple  (as  in  1  Kings 
X.  12;   1  Chron.   xxv.  1  flf. ;  2  Chron.   v.  12),   but 

•[Although  a  participle  in  form,  TTDIi',  has  rather  the 

force  of  an  adjective  (ledotiiif;  Tiilness,  luxurianc,  (see  Metri- 
cal vereinn);  iimI  hriniimt;  Inilli  tree^.  {n  ■■ur  EnprliMli  ver- 
Biju  had  it,  Ijiit  blioniiitij.  luxuri.int  with,  uriu  tret^s. — T.  L.J 


singers  of  lively,  worldly  songs,  as  kept  by  David 
according  to  2  Sam.  xix.  35,  and  afterwards  cer- 
tainly by  Solomon   for  enhancing  the  pleasures 

of  the  table,    (comp.   Isa.  v.  12;   Amos  vi.  5j 

For  TVSy  10  get,  to  keep,  comp.  2  Sam.  xv.  1  ;  1 
Kings  i.  5. — And  the  delights  of  the  sons  of 
men,  as  musical  instruments,  and  that  of 
all  sorts  (ZiicKLEE  has  rendered  nniyi  mu; 
die  BiMe  und  Fiille,  in  great  aliundance. — T.  L. 

The  words  nilB'l  miJ'  are  most  probably  to 
be  translated  according  to  the  Arabic  by  '•  mul- 
titude and  multitudes,  '  or  also  by  "heap  and 
heaps"  (EwALD,  Elstee,  etc.),  whereby  a  very 
great  abundance  is  meant,  and  indeed  of  nU.J.?r( 
i.  e.,  of  caresses,  of  enjoyments  and  pleasures  of 
sexual  love,  to  which  Solomon  was  too  much 
given  according  to  1  Kings  xi.  3  ;  Song  of  Solo- 
mon,   vi.     8.       J.     D.    MiCHAELIS,  RoSE.NMtELLER, 

Hekzfeld,  Knobel,  Hitzig,  etc.,  translate  •■  mis- 
tress and  mistresses,"  or  "  woman  and  women," 
a  signification  which  they  seek  to  justify  etymo- 
logically  in  various  ways  from  the  Arabic,  but 
which  can  no  more  be  considered  certain  than 
the  explanation  resting  on  theChaldaic  V.'V!!  "to 

T  : 

pour,"  which  ancient  translators  turn  into  cup- 
bearers, male  and  female  *  (Sept.  oivoxouif  hul 
oh'oxoag,  Hteronymus,  ministros  vini  et  nnntaira.f). 
Ver.  9.  So  I  ■was great  and  Increased.  (Lit. 
I  became  great  and  added  thereto  (^'Din  as  i. 
16).  This  is  meant,  of  course,  in  the  sense  of 
possessions  and  riches,  consequently  in  the  sense 
of  Gen.  xxvi.  13;  Job  i.  3. — Also  my  Tvisdom 

remained  ■with  me  :  "'iTn^i'  Lit.  (It  stood 
by  me),  it  remained  at  my  side,  left  me  not,  not- 
withstanding the  fact  that  my  outward  man 
yielded  to  these  follies  and  vanities.  Thus  must 
it  be  rendered  according  to  ver.  3,  and  not  "my 
tvi.'idom  served  me,"  (Ewald),  or  "  sustained  me," 
Elster.  (Comp.  the  Vidg.  perseveravitmecum]. — 
Ver.  10.  And  v^hatsoever  mine  eyes  de- 
sired I  kept  not  from  them.  That  is,  I  pos- 
sessed not  only  an  abundance  of  all  earthly 
goods,  but  I  sought  also  to  enjoy  them  ;  I  with- 
held from  me  no  object  of  my  pleasure.  Con- 
cerning the  eyes  as  seat  and  organ  of  sensual  de- 
sire, consult  Ps.  cxlv.  15  ;   1  Kings  xx.  G  ;   1  John 

•[nniyi  mC'-  There  is  no  need  of  going  to  the  Ara- 
•  :  T  • 
bic  for  this  word.  A  great  many  different  views  have  bet-n 
tiilien  of  it,  but  tiie  best  uuniine.itators  arem  agreed  tliat  it 
refers  to  Solomon's  many  wives  and  concubines.  Tliis  is 
the  opinion  of  Abe.n  Eera,  who  thinks  .hat  it  would  iiavn 
been  very  strange  if  such  luxuries  Imd  bre  j  omitted  from 
this  list.  H  ',  however,  would  make  It  fro^n  ^^^^,  witli  the 
sense  of  female  cip^ire.?,  taken  as  the  spoil  in  w..r.  iilherw 
who  render  it  wives,  like  UlTZlG,  Std  utT,  etc.,  nuike  it   fruni 

the  Arabic     ,\*^  ,,,      to  lean  upon,  Infin.  ii.  cjnj.      ^Vl,,.^ 

to  embrace.  But  there  is  a  neiirer  Hebrew  d  rivalimi  (rii:i 
ntj^  rnammi,  th ;  breast.  The  feminine  form  is  used  a-  imne 
Tolnptuous. — riTU^  the  swelling  breast,  mammst$ororian'ts. 

T    ■ 

The  plural  after  the  singnlar  is  intensive  to  denote  the  vast 
number  of  these  luxuries  that  Solomon  possessed.  The  d.»- 
gesh  is  easily  accounted  for  without  making  it  from   HTC, 


or  the  Arabic 


Ily  th^^  addition  thereisasliJir."- 


CHAP.  II.  1-26. 


5: 


ii.  IG. — *  I  withheld  not  my  heart  from  any 
icy.  KoHELETH  i-lues  not  mean  thereby  that  he 
enjoyed  every  imaginable  pleasure,  but  only  that 
he  kept  his  heart  open  tor  every  pleasure  thai 
presented  itself  to  him,  and  profited  by  every  one  ; 
that  he  avoided  no  pleasure  that  presented  itself 
to  him,  (comp.  HirziG).  Tuat  this  is  the  sense 
is  proved  by  the  following:  For  my  heart  re- 
joiced in  all  my  labour;  and  this  was  my 
portion  of  all  my  labours.  Koheleth  allowed 
himself,  therefore,  those  pleasures  and  enjoy- 
ments which  resulted  from  his  continued  exer- 
tion and  labor,  which  formed  agreeable  resting 
places  in  the  midst  of  his  painful  and  fatiguing 
life  ;  he  sought  and  found  in  the  hours  of  cheer- 
ful enjoyment,  that  interrupted  his  mainly  pain- 
ful existence,  a  recompense  for  his  troubles  and 
sorrows, — i  recompense,  it  is  true,  that  was  only 
of  a  transitory  nature  (consequently  no   lasting, 

but  simply  an  apparent  P^H),  and  which  thus, 
just  as  the  toil  and  labor,  belonged  to  that  vexa- 
tion of  spirit  that  formed  mainly  the  sum  and 
substance  of  his  experience.  For  JO  r\3iy  lit. : 
"to  extract  joy  from  anything,"  comp.  Prov.  v. 
18;  ;J  Chron.  xx.  liT.  In  opposition  to  the  ex- 
planation of  Haun  et  al. — my  heart  rejoiced  after 
all  my  labor,  stands  the  following  expression : 
This  was  my  portion  (i.  e.,  my  profit,  my  advan- 
tage), of  all  my  labor. — Ver.  11.  Then  I  looked 
on  all  the  works,  etc.,  lit. :  I  turned  to  all  my 
works    (3  nj3  as  Job    vi.   28)  ;   comp.   ver.    12. 

^  :  T  T  ' 

And  on  the  labour  that  I  had  laboured  to 

do,  i.e.,  to  prolucL'  these,  my  toilsome  works. 
And.  behold,  all  was  vanity  and  vexation 
of  spirit.  "All,  '  that  is,  the  substance  of  all 
iny  eiforts,  those  referring  to  the  collecting  of 
great  riches,  and  the  founding  of  a  great  domi- 
nion, as  well  as  those  aiming  after  cheerful  en- 
joyment;  "  in  nothing  of  all  this  did  1  recognise 

a  lasting  p/H,  a  real  P'^j"''  (comp.  chap.  i.  3) ; 
everything  seemed  to  me  rather  as  PHI  n?>?"l 
(see  i.  14i."  Inhow  far  and  why  this  formed  the 
result  of  his  experience,  is  shown  in  the  sequel 
(ver.  12-10) ;  ihere  only  does  this  general  conclu- 
sion ;  there  is  no  profit  under  the  sun,  as  here  ex- 
pressed in  anticipation,  find  its  full  justification. 
4.  First  Division,  seconii  strophe:  Vers.  12— ly. 
That  there  is  no  profit  under  the  sun,  appears 
above  all  clearly  from  the  fact  that  the  wise  man, 
with  reference  to  his  final  destiny,  and  the  end 


e  tins  of  the  first  syllable,  which  requires  dagesh  bd  I  the 
Bhortening  of  the  vowcl  from  p.lacb  to  chirek.  See  lutro- 
diiction  to  Met.  ical  Version,  p.  180.  The  Syriac  has  Xjllpty 
Xn^pc2'l  corresponding  nearly  to  thelxx.  olvoxoov^  ical  olvo- 

X^as.  cup.b'arers.  or  wine-pnurfr.'s.  Zockler'^  rend-rin"  has 
Lilt  little  or  uo  support.     Tim  late  Arabic  tnin^l  iti.m  of  Dr. 

Ill 


Vau'lyke  well   renders  it 


Cj\-Xu»5  0  Au- 


ladies. 


mistresses;  though  from  a  .im-rciit  root,  it  comes  to  the 
svne  thing  with  the  H,-biew.— iV  L. 

*  K  T  a  nio-t  impres^iv  statement  of  this,  revealing  the 
who  e  phil  isophy  of  wtU  and  dioici:  (the  will  following  the 
sntse,  or  the  seus  •  in  subjecti'n  to  the  will)  see  Job's  decla- 
ration. Job   xxxi.  27,  '3S    :|'^n    'J'^'    inX    DX:Ifmy 

^■'1^^  fthe  sent  nf  moral  power)  ha'h  gone  after  mine  eves 
(the  sen^e  generally),  then,  e/c.  If  is  an  .mphatic  deni  il 
that  he  h.id  permitted  3  me  to  govern  him.  — T.  L.I 


of  his  life,  has  no  advantage  over  the  fool,  in  so 
far  as  he  meets  the  same  death  as  the  latter 
through  a  necessity  of  nature,  and  is  obliged  to 
leave  the  fruits  of  his  labor  often  enough  to  focl- 
ish  heirs  and  successors. —  Ver.  12.  And  I 
turned  myself  to  behold  wisdom,  and 
madness,  and  folly;  1.  e.,  to  observe  them  in 
their  relation  to  each  other,  and  consider  their 
relative  value;  comp.  i.  17.  Hitzigs  concep- 
tion that  ••madness  .and  folly  "  are  correlatives  is 
altogether  too  artificial ;  he  holding  that  by  these 
the  result  of  the  consideration  of  wisdom  is  ex- 
pressed, and  that  a  connective  (■•and,  behold, 
it  was)"  has  been  omitied.  For  what  can 
the  man  do  thatcometh  after  the  king? 
even  that  -which  hath  been  already  done. 
This,  '•that  has  already  been  done,"  consists  na- 
turally in  a  foolish  and  perverted  beginning,  even 
in  the  destruction  of  what  has  been  done  by  a 
wise  predecessor,  and  in  (he  dispersion  of  the 
treasures  and  goods  collected  by  him,  (comp.  for 
this  negative,  or  rather  catachrestic  sense  of  the 
verb  to  do.  Matt.  xvii.  12).  J.  D.  Michaelis, 
Knobel,  and  He.ngste.vberg,  substantially  coin- 
cide with  this  explanation  of  the  somewhat  ob- 
scure and  difficult  words;  it  is  confirmed  as  well 
by  the  context  as  by  the  masoretic  punctu.ation. 
Nearest  allied  to  this  is  the  conception  of  Ro- 
SENMtJELLER:  '•  For  who  is  the  man  who  can  come 
after  the  king  ?  Answer  :  For  what  has  been 
he  will  do."  Thus  also  De  Roi-gemext:  '•Who 
is  the  man  who  could  hope  to  be  more  fortunate 
in  following  after  him  (King  Solomon)  on  this 
false  path  ?  We  can  try  it,  but  it  will  be  with  us 
as  it  has  been  with  all  before  us."  Hitzig  reads 
in  the  concluding  line  ^7])V}!  instead  of  inViyj", 
and  therefore  translates  :  What  will  the  successor 
ofthekingdo?  '•That  which  he  hath  already 
done."  Luther,  Vaihingee,  as  also  the  Sep- 
tuaginl  and  the  Vulgate,  only  tianslating  more 
concretely,,  do  not  take  ?n-"!:?i*  -\Z3  TlVX  nx, 
as  an  independent,  responsive  clause,  but  as  a 
relative  clause:  ••What  will  the  man  be  who 
will  come  after  the  king,  who  has  already  been 
chosen?"  (Luthek,  •'whom  they  have  already 
made").  Hahn  also  says :  ••What  is  the  man 
who  will  come  after  the  king,  in  respect  to  that 
which  has  already  been  done  ;"  and  Ewald  and 
Elster  :  "  How  will  the  man  be  who  fol- 
lows the  king,  compared  with  him  whom  they 
chose  long  ago,"  i.e.,  with  his  predecessor? 
Some  Rabbinic  exegetists,  whom  even  Dru- 
sius  is  inclined  to  follow,  have  referred  in-lCJ' 
to  God  as  active  subject,  which  is  here  ex- 
pressed .as  a  plurality  (trinity):  ••with  the  One 
(or  beside  the  One)  who  has  made  him;"  for 
which  sense  they  refer  to  Ps.  cxiix.  2  :  .lob  xxxv. 
10  ;  Isa.  liv.  1,  etr.—YeT.  1-3  Then  I  saw  that 
wisdom  excelleth  folly,  as  far  as  light  ex- 
celleth  darkness. — The  poet  recoguizes  the 
absolute  worth  of  wisdom.just  as  in  the  first 
clause  of  ver.  14  he  more  clearly  describes  its 
profit  for  the  individual.  For  the  comparison  of 
wisdom  and  folly  with  light  and  darkness,  comp. 
Prov.  vi.  23;  Matth.  vi.  33  f.;  .John  viii.  12,  etc. 
••As  light  is  a  creative  power  thii  bears  within 
itself  an  independent  life,  and  produces  life 
wherever  it  penetrates,  and  darkness,  on  the 
contrary,  is  a  negation  of  light,  a  numb  and  dead 


■>8 


ECCLESIASTES. 


element, — so  is  the  real  strength  of  life  in  wisdom 
alone,  whilst  folly  is  vain,  empty,  and  unsub- 
btauiial"  (ElstekJ. — Ver.  14.  Tile  wise  man's 
eyes  are  in  his  head  ;  but  the  fool  walketh 
in  darkness. — An  as-suiued  syllogism,  iu  which 
the  oouulusiua  is  wanting:  "therefore,  it  stum- 
bles and  falls;""  coiup.  John  xi.  lu.  By  the  eyes 
which  the  wise  man  carries  in  his  head,  i.  e.,  in 
the  right  place,  are  meant,  of  course,  the  eyes  of 
the  understanding  (Eph.  i.  18),  the  inward  organ 
of  spiritual  knowledge,  the  eye  of  the  spirit 
(Prov.  XX.  27  ;  Matth.  vi.  23,  etc.).  Comp.  Cicero, 
deN'atura  Dcorum,  2,  64.  Toiam  licet  animis  tam- 
quam  ocuUs  bislrnre  terrain. — And  I  myself 
perceived  also  that  one  event  happeneth 
to  them  all. — QJ  adversative,  as  iii.  l-l;  iv. 
8,   16.     nipp    literal:    occurrence,    accident  or 

chance;  comp.  ver.  15;  iii.  19,  etc.^  which  here 
clearly  desiguate  death,  the  physical  end  of  man, 
the  return  to  dust  of  one  born  of  dust,  as  a  des- 
tiny resting  on  the  Divine  curse  (Gen.  iii.  19}.* 
— Ver.  15.  As  it  happeneth  to  the  fool,  so 
it  happeneth  even  to  me.^rhe  general  as- 
sertion of  the  latter  clause  of  ver.  14  is  now  spe- 
cially applied  to  tlie  pei'son  of  Koheletli.  as  be- 
longing to  the  class  of  wise  men. — 'J^.P'  "^5?'^^ 
literally:  "I  also,  it  will  happen  to  me."  The 
person  being  made  prominent  by  the  isolated 
pronoun  in  the  nominative,  placed  at  the  begin- 
ning, as  in  Gen.  xxiv.  27;  Ezek.  xxxiii.  17;  2 
Chron.  sxviii.  10. — And  why  ^ras  I  then 
more  wise? — That.  is.  '■'•whiLt  profits  me  now 
my  groat  wisduiii  ?  what  advantage  does  it  afford 
me  compared  with  the  fool?"  For  this  expres- 
sion comp.  1  Cor.  xv.  30;  Gal.  v.  11. — r5<  now, 
therefore,  if  such  is  the  case,  is  said  in  view  of 
the   dying   hour,   from  which  the  author   looks 

back  on  the  whole  of  his  past  life. — "^Ts"  a  par- 
ticiple used  substantively,  synonymous  with 
pIT}],  advantage,  profit,  hoi*e  an  adverb,  exces- 
sively, too  much.  comp.  vii.  16. — That  this 
also  is  vanity. — '•  This,''  namely,  the  arrange- 
mi.'!iL  that  the  wisj  man  dies  as  the  fool,  that  the 
same  night  of  death  awaits  them  both.     Observe 


*[The  word  HIpOi  though  it  may  be  rendert-d   chance^ 

does  not  den  ite  that  which  happens  without  a  cause,  b  it 
simply  that  which  nc-curs.  The  same  may  be  said  of  the 
LJreek  tux»>-  Ttie  Hebrew  wurd,  however,  may  be  beltei- 
compared  with  tlie  Homeric  Kjjp,  wliich  it  resembles  m 
iiaving  the  same  radical  coudonauts  (  f  p  ),  though  doubtless, 
etymo!oi;icaliy,  ditrerent  [in  this  respect  it  agrees  better 
with  (ciipu>j.  It  carries  rather  the  seu-e  of  the  ineritahU,  or 
ut"  doom,  liite  the  (.ireek  aX<ja.,  fJLolpa,  which,  with  ktjp,  are 
used  to  denote  death  as  the  ic,r*i  it  tlry}in  of  our  race.  S  >  the 
La.iin/atuin,  and  so  of  all  those  old  words.  The  curlier  wo 
go  up  in  language,  the  less  do  we  find  in  tlmsc  or  similar 
words  any  thought  of  chance  or  f  ite.  in  the  athpir<trc  .«iense, 
but  rather  the  contnirv— namely  that  of  dp.cre^  ifatnm), 
destiny  fixed  by  an  iutellectual  pnw  r.  So  Koheleth  ^eeras 
to  use   T^'^pO    hore  and  the  verb  Dip-     There  is,  in  the 

whole  context,  a  recognition  of  sninetliirig  m  »re  t^in  a 
'•debt  of  nntui-p,''''  an  atheistical  kind  ol  laniiiMiie  wh  eh  our 
Christianity  does  not  preTent  ns  from  nsing.  The  whole 
aspoct  Of' the  passive  favors  the  idea  of  an  inevitable  dmym 
(decree,  sentence)  fixed  upon  the  race,  from  which  no  wis- 
dom, no  virtue  i-xe-npts.  ■'  Death  hath  jiassed  U'  on  ali  men 
for  that  all  have  sinned."  To  one  whn  views  tbeni  in 
their  trny  and  earl  i-M  cliararter,  these  old  Ore^k  words 
above  mimtioned  are  tlio  very  echo  of  snch  a  sentence. 
They  are  all  used  for  denth  and  often,  in  Homer  and  else- 
where, may  ''P  an  rendered.  Th"  epithets  joined  with  tliem 
^ho\v  the  flrtmrt  id'-a,  as  something  JnconsiHteiit  with  ttie 
th  luglit  ol  chance,  or  hlind  physical  taw, — T.  L.] 


that  Koheleth  does  not  declare  this  disposition 
an  injustice,  but  only  as  vanity,  for  a  new  phase 
of  that  fullness  of  vain,  empty  appearances  which 
his  experience  in  life  has  made    him  acquainted 

with.  73n  here  signifies,  as  at  the  end  of  Ter. 
19  (also  chap.  viii.  10,  14),  something  objectively 
vain,  in  contrast  to  the  vanity  of  subjective  hu- 
man thoughts,  knowledge  and  efforts  hitherto 
indicated  by  it.  It  means  the  same  objective 
imraioTf)^  of  this  lower  world,  derived  from  the 
fall,  of  which  Paul,  Rom.  viii.  20,  says,  that  tlie 
entire  earthly  creature,  like  man  himself,  is  sub- 
jected to  it. — Ver.  16.  For  there  is  no  remem- 
brance of  the  -wise  more  than  of  the  fool 
forever— i".  e.,  as  is  the  fool,  so  is  the  wise  man 
forgotten  after  his  death  ;  posterity  thinks  of  the 
one  as  little  as  of  the  other.  This  assertion  is, 
of  course,  to  be  relatively  understood,  like  the 
similar  one  in  chap.  i.  11  ;  not  all  posthumous 
fame  of  men  is  denied;  it  is  simply  asserted  to 
be  ordinarily  and  most  generally  the  case,  that 
posterity  retains  no  special  remembrance  of 
those  who  have  previously  lived,  which,  in  re- 
ference to  the  great  majority  *  of  individuals  is 

certainly  wholly  true. — Vo3n  D;;  lit.,  "with  the 
fool,"  is  equivalent  to  "as  the  fool;"  comp.  vii. 
10;  Jobix.  26;  xxxvii.  18.— oVi;^?  belongs  in 
conception  with  ]T13T,  "no  remembrance  for 
eternity,"  the  same  as,  no  eternal  remembrance, 
no  lasting  recollection. — Seeing  that  -which 
is  now  in  the  days  to  come  shall  all  be 
forgotten. — CDW'Zn  D'D^n  is  the  accusative  of 
time,  comp.  Isa.  xxvii.  6;  Jer.  xxviii.  16. — 133 
is  to  be  connected  with  the  verb,  as  also  chap, 
ix.  6,  and  is  therefore  to  be  rendered  :  "  because 
every  thing  will  have  long  been  forgotten  " 
(n3Ly3  the  future  past). — And  ho^w  dieth  the 
■wise  man?  as  the  fool! — -(A  simple  exclama- 
<,ion  in  the  Ger.).      A  painful  cry  of  lamentation. ■[■ 


*[The  emphasis  hi  re  is  on  the  word  C37ll*^,  and  it  ia 
asserted,  whether  hyperindically  or  nut,  ot  all.  No  memory 
iaats  forever,  or  lor  the  world.     The  gieatest  fame,  at  last, 

go<H  out.    In  this  respect,  or  in   compari-on  with   D7lt'7. 
the  differences  of  time,  in  human  tame,  ar.^  regarded  by  ihu 
philo-opliicai  ?eer  a'*  of  no  moment.     A  remembrance  ever 
lost  IS  equal  t>  oliltvioii. — T.  L. 
fii.  16.  TNI   ■'^And  0,  how  is  it?"     It  is  an  excUmatory 

burst  of  irrepressible  feeling,  laying  open  the  very  heart  ol 
t'io  writer.  It  is  the  great  mystery  that  »o  perplexes  him, 
but  for  which  he  liuows  then*  is  some  c<\use  consistent  wiih 
the  Divine  wisdom  and  justii  e.    Some  great  doom   [n"^pD 

like  the  Greek  K^p^  oXtja  iiolpa.}  has  come  upon  all  the  race, 
the  wise,  th-:i  foolish,  tl^e  just,  the  unjufat,  ihe  unholy,  the 
comp  iratirely  ptire  (see  ix.  2  ,  and  fur  some  fundatiiental 
moral  reason  applicaiile  to  them  nil  alike, — as  a  race  rather 
than  as  indiviiuaN.  'O,  why  is  itt"  It  is  no  scepticism  in 
regard  to  God's  righteins  gov-  rnmeni,  no  denial  olVfeseutial 
moral  distini^tion-i;  it  is  net  an  assertion  of  Epicurean  reck- 
lesinefs  oa  the  one  hand,  nor  ol  a  stn  ca!  lnialitv  on  the 
other.  l)Ut  a  cry  of  aNgui-h  at  a  hpectacie  ev-r  jjaasiug  bo 
fore  hifl  eyes,  and  whicli  he  f^ils  clea'Iy  to  comprehend.  It 
is  as  though  he  were  arguing  with  the  sovereign  (imuii-o- 
tenco.  Lit<e  the  language  of  Jolt  and  Hah  kJcnk,  in  similar 
seasons  of  d('.«poiide.  cy,  it  Beeiiis  to  manifest,  almo-t.  a  que- 
rulous tone  "I  internigatory ;  Wliy  is  then^  no  diflcreiRef 
'■  Wny  dost  thou  make  men  as  the  fishei  of  the  sen  ?"  [Hiih. 
i.  14,  and  coiop.  Eccles.  ix.  12]  ,  why  dealest  thou  thus  with 
us?  "Whatshull  I  do  unto  tfiee, O  thou  Watrher  of  iiiei,  T' 
[.Inb  vii.  20].  It  pe^ms  almost  irreverent,  and  yet  th'  re  is  no 
cant  abnut  it,  no  .>'iip[)rensi(>ti  of  the  hi'uef4t  fM"bnir  "f  sur- 
pr  se.  no  xrtific  at  hunility  imposiog  on  itself  in  ■  bf  us  *  oJ 
any  formal  luijgu  i^e  uf  re  ■iguat.o.i.    liob  1.  th  lui  ■-■  apje  r 


CHAP.  II.   1-26. 


59 


which,  by  an  appeal  to  the  esperieoce  of  the 
reader,  is  to  represent  what  is  asserted  as  in- 
coQtestable. — Ver.  17.  Therefore  I  hated  life. 
— SJt2'  does  not  indicate  the  strong  eifeut  of 
actual  hatred  or  hostile  feeling,  but  the  feeling 
of  disgust,  weariness,  antipathy  towards  a  thing. 
(,'uaip.  the  Vulg.:  tiedait  me  vilss  inese,  and  also  for 
this  same  milder  sense  of  the  verb,  Isa.  xiv.  1  ; 
Amos  V.  \-i  ;  Malachi  i.  ■'. — Because  the  work 
that  is  wrought  under  the  sun  is  grievous 
unto  me. — That  is,  the  view  of  every  thing  oc- 
i:iirriiig  under  the  sun  bore  painfully  upon  uie. 
tortured  vm  with  an  oppressive  feeling;  comp. 
EwALU,  Manual,  J  217,  i.  i/.;  comp.  also  chap.  i. 
It.— Ver.  18. — Yea,  I  hated  all  my  labor. 
etc. — Not  simply  the  doings  of  men  in  general, 
but  also  his  own  exertions,  appeared  hateful  to 
the  Preacher,  because  they  were  vain  and  fruit- 
le.ss. — Because  I  should  leave  it  to  the  man 
that  shall  be  after  me — that  is,  to  my  succes- 
sor, heir;  comp.  ver.  12.  He  must  leave  to  his 
heirs  not  the  labor  itself,  but  what  he  had  ac- 
([uired  thereby,  its  fruit,  its  result,  and  this 
grieves  him — why,  the  following  verse  tells. — 
Kor  the  form  '.iiTji*  Imp.  Hiph.  from  fllJ  comp. 
KWALD,  J  122,  e. — Ver.  19  heightens  the  thought 
of  ver.  18,  and  thereby  leads  back  definitively  to 
ver.  12,  as  the  starting  point  of  the  present  re- 
Tiection  on  the  uncertainty  and  transitory  nature 
of  all  earthly  possessions  (for  wise  men  as  well 
■n  for  fools). — Wherein  I  have  labored,  and 
wherein  I  have  showed  myself  w^ise  un- 
der the  sun.— ■j"T3Dn-iyi  •nl'Dl'Ly  Ut.,  "  which  I 

■   :  -  T  V  ;       ■   :       t  -; 

have  obtained  by  trouble,  and  in  which  I  have  em- 
ployed wisdom."  Azeugmafor:  by  whose  weari- 
some acquirement  1  have  showed  myself  wise. 

5.  Second  Divisifin,  first  strophe. — Ver.  20-23. 
On  account  of  the  painful  truth  of  what  has  just 
been  demonstrated,  one  must  despair  of  all  es- 
iernal  earthly  success  of  this  earthiy  life,  as  does 
ihe  Preacher  at  the  evening  of  his  life. — There- 
fore I  Twent  about  to  cause  my  heart  to  de- 
spair.— i^Lit.  Ger.,    ■■  turned  around  "J.     'i"11301 


like  ODe  compliiinin ;, — not  in  anger,  bat  in  crief.  Hn  seems 
!•»  .say,  lis  -tub  said,  "  Suffur  me  tt  plftad  with  th'^e."  It  is 
I  li  tt  sublime  style  of  e^postulatimi  which  so  t'trilces  us,  and, 
n.iuietimu-,  almost  terrifies  us,  in  the  grand  Old  1  ustameiit 
men  of  God.  Our  English  Version  is  very  tame:  *' and  Irow 
'lieth,"  e/c.  Tile  conjunction  1  has,  in  fact,  an  interjectional 
f.ir.;e,  msliinj  more  marked  the  exclamation  TK,  by  suow- 

i'lp  an  emotional  rather  than  a  logical  connection;  as 
though  it  were  something  suddenly  springing  up,  or  irre- 
pressibty  prompted  by  the  previom  soliloquizing  utterance 
[see   remarKs  on  Job   xxviii,,   and    on  the  particle   "'3.  iu 

the  Introduction  to  Metrical  Version,  p.  177]:  "  Since  the 
days  come  when  all  in  forgottn;  hut  0  how  is  it  *' (us  it 
siMuld  be  rendered  instead  of  ami  since  the  conjunction  is 
rathn'  disjunctive  than  merely  copulative,  and,  therefor,*, 
the  m.ire  suggest  ve  of  emotion];  Abts.  how  is  it,  that  the 
w.se  should  die  as  dies  'he  fooll  See  the  .Metrical  Version. 
Ir  do  -s  n't  mean  that  the  wise  n  an  dietti  in  the  same  m  m- 
mr  ;is  'he  fool — that  is.  recklessly,  stupidly,  or  de«pairiuely, 
loit  nth  *r  I  li  it  he  dies  as  well  aa  the  foul ;  lie,  no  more  than 
the  other,  escapes  the  universal  -sentence  that  Imth  passed 
n[ion  all   men"  lor  the   reasons  given  Gen.  iii.  19;  Rom.  v. 

12.    In  truth  VoSn  iUi'.  [literally,  with   the  foul)  can 

hardly  mean,  wie  der  Tti'rr,  in  like  inanaer  aa  the  foot,  as 
ZocKL.?R  h  .'ds — hut  rather,  in  company  with  the  fool.  It  is 
';oinpao  on<hip.  rather  than  other  le-emhlance;  and  so,  too, 
.1  .es  the  prep'sition  k-ep  its  orii^inal  fonse  in  Eccles.  vii. 
11 ;  .Ion  ix.  '26  ;  xxxvii.  18,  the  pl^-es  to  which  Zocklhk  re- 
fers.—T.  L-".  21 


different  from  'n'JDl  ver.  12,  does  not  mean   to 

■     •  T  ; 

turn  in  order  to  see  any  thing,  but  a  turning 
around  in  order  to  do  something,  comp.  vii.  '2b  ; 
1  Sam.  xxii.  17.  18.  The  idea  of  turning  from  u 
former  occupation  is  also  included.* — The  Piel 
iyX'  to  permit  to  despair,  to  give  up  to  despair, 
is  only  found  here  in  the  0.  T.;  the  Niph.  CNU 
desperavil  is  more  usual  (or  also  the  neuter  par- 
ticiple; desperatum  est),  whilst  the  Kal  does  not 
occur — Ver.  21.  For  there  is  a  man  vyhose 
labor  is  in  'wisdom,  and  in  kno'wledge, 
and   in   equity. — Lit.,    whose    labor   is    with 

wisdom,  etc.  liTIDriS  noi'tj*),  or  also:  whose 
labor  has  been,  etc.;  for  irn  the  verb  supple- 
mented  to  wO^,  can  express  both  a  present  and 
a  perfect  sense.  Wisdom  is  not  here  designated 
us  the  aim  of  labor,  as.Ew.\LD  supposes  ('•  whose 
labor   aims   after  wisdom"),  but  as  the   means 

whereby  the  aim  of  /DJ7,  the  fruit  of  human 
^exertion  shall  be  attained.  Besides  wisdom, 
knowledge  and  equiiy  are  also  named  as  means 
to  this  end.  (n>'"1  comp.  i.  10,  18  ;  ii.  2Bj ;  for 
this  is  what  ]ni?3  here  means,  not  success,  favor- 
able result,  as  chap.  v.  9.  The  Sept.  is  also  cor- 
rect, avupha,  and  substantially  so  also  the  Vulg. 
{soll.iciludo).  and  Lutkek  (ability,  capability). — • 
7et  to  a  man  ^^ho  has  not  labored  therein 
shall  he  leave  it  for  his  portion. — S^Ef 
13"'7'Di';  for  13  refers  to  the  principal  thought  of 
the  preceding  clause,  and  not  to  113311.  For 
3  /Oi*,  to  labor  for  a  thing ;  comp.  Jonah  iv.  10. 
The  suffix  in  liJiT  also  refers  to  '701',  and  Ipin 

■.-;  ■  T   T  1     ;  y 

is  a  second  object:  *'  he  gives  it  to  him  as  his 
portion,  his  ihare" — Ver.  22.  For  v^hat  hath 
man  of  all  his  labor,     nin    lit.:   falls  to,  falls 

TT 

suddenly  down  upon  (.Job  xxxvii.  6) ;  in  the  later 
Chaldaic  style,  to  happen,  to  become,  lo  be  ap- 
pointed to;  comp.  xi.  2;  Neb.  vi.  6. — And  of 
the  vexation  of  his  heart. — Herewith  are 
principally,  if  not  exclusively,  meant  these  three 
synonyms ;  Wisdom,  knowledge  and  equity,  ver. 
21.  The  aspiration  of  the  heart  is  the  essence 
of  the  plans  and  designs  which  form  the  motive 
of  the  labor  and  exertion  of  man,  and  give  lo 
them  their  direction  and  definite  aim. — Ver.  22. 
Wherein  he  hath  labored  under  the  sun. 

— The  relative  refers  to  1'7D>'  73  as  well  as  to 
^3'?  ;Vi'7.  —  Ver.  23.  For  all  his  days  are 
sorro'ws  and  his  travail  grief. — U"2>'  (comp. 
i.  13)  bears  here  again  the  meaning  of  daily  la- 
bor (HiTzio,  Elster.  V.\iai.SGEU,  etc.),  a  stronger 
expression  that  would  remind  us  of  Ps.  xlii.  3. 
Comp.  also  Ps.  xc.  10 — Yea,  his  heart 
taketh  not  rest  iu  the  night — that  is,  it  re- 
maiueih  awake,  troubled  by  anxious  thoughts 
and  plans,  or  tortured  by  unquiet  dreams  ;  comp. 
V.  12  ;   Song  of  Solomon  v.  2. 

0.    Second  Division,   second  strophe. — Vers.  2-4— 
2G.     We  are  not   always  to   remain  in  this  aban- 

•  [It  may  he  lath'r  satd  that  'ni3D,  here,  is  simply  in. 
•  ensiveoi  ^n*JO.     It  m"iin^  to  turn  round  and  roujtd —indi- 
I  citing  perpiexit*.  wanderings,  or  evolutions  of  mind — /*19- 
volve  i.     S^e  .Metrical  Veision.—T.  L  J 


60 


ECCLESIASTES. 


donment  of  hope  of  external  happiness,  but  to 
eeek  the  necessary  contentment  ot  the  heart  in 
the  cheerful  and  grateful  enjoyment  of  the  bless- 
ings of  life,  whicli  God  bestows  on  those  of  His 
children  who  fiud  favor  in  His  sight;  and  even 
this  enjoyment  is  something  vaiu  and  futile,  so 
far  as  it  does  not  stand  in  the  power  of  man.  but 
must  be  graciously  conferred  by  God.— There 
is  nothing  better  for  man  than  that  he 
should  eat  and  drink,  e(c.— The  words  fK 
1J1  '^DX'ty  D^X3  31t3  permit  a  threefold  con- 
ception : '  1.  interrogative  :  "Is  it  not  better  for 
man  to  eat,"  etc.  (thus  Luther,  Oetingek, 
He.ngstenberg,  and  the  Vulg.:  -'Norine  mdius 
est  comedere  et  bibere,"  etc.).  2.  Purely  negative  : 
"There  is  no  happiness  for  the  man  who  eats, 
etc.  (thus  the  Sept.,  M.  Geier,  D-ithe,  Knobel, 
Hahn).     3.  On  the  supposition  of  the  omission 

of  m  or  of  ax  "3  before  '73X't?!,  "  there  is  no 
happiness  for  man  but  in  eating."  This  last 
translation  has  the  most  to  recommend  it,*  be- 

*[Tlus  auppusition  that  would  supply  p  or  I^X  '3  be- 
fore SnX'B'.  is  a  very  old  one.  fjr  it  is  referred  to,  altliough 
not  fullV  endorsed,  by  R.4SHI  and  .\BE.v  EzKi,  and  la  also 
mentioned  by  the  grammarian  Josa  Ben  GiN.vica  (Abul 
Walid)  in  Sect.  25,  ou  Ellipsis.  It  u  admitted,  however, 
that  iliere  is  not  a  trace  ol  it  in  any  ancient  manuacript,  or 
in  any  various  rea  rinj.'.  It  is  ui..intained  solely  on  the 
eround  of  a  supposed  acigentia  loci.  There  is  wanted,  it  is 
thou-ht  the  6en.,e  that  such  an  in«rtion  would  give,  to 
biintf  It  in  harmonv  »ith  sume  other  passages,  as  they  arc 
mentioned  by  Zockler.  and  espeoiallv  ix.  7-9.  Now  ID  re- 
snact  to  these  it  may  be  said,  that  if  there  were  a  real  or 
tJeming  variance,  such  a  fact  would  present  no  enegetioal 
difficulty  to  one  who  takes  the  right  view  of  this  book  aa  a 
leries  of  meditations  in  whicli  the  writer,  or  ntterer,  to  use 
his  own  expr.s>ion.  "rei-r.lves''  Vri\2D  ii  2»)-  ?'>«■'  ''"".'''' 
and  round,  trymgand  testing  diffe.ent  views  of  human  life, 

"talking  to  his  heart"  ['dS  ^IS  TllOSl.  now  taking  up 
one   silppositiuu,    then   ■■  turnin-  again "   t,.   an..thei%^novv 
despondini,  then   again   so  sure  that   he  says      ny  1  >      • 
know,"— at  another  time  indulging  what  ii  evidently  a  8'<r 
rowing   irony,  such  as  especially  iharavterizes    ix.    i-9,   as 
compared  with  xi.  9  (see  the  Exeget.  and  notes  on  these, 
and  especially  th^  two    latter,  in  their  respective   pl.ices) 
The  mere  variance,  therelore,  whether   seeming   or   real,  is 
not  sufficient  10  wai rant  so  bold   an  interpolatv  n  into  .he 
text  unless  there  is  a  failure  in  obtaining  any  good  sen'c  al 
ail  frum  the  passage  as  it  stands.     But  this  suielj  cannot  be 
pretended.     What    belter  thought,  and.  at  the   -anie  'ime, 
more   lit  ral   as  a  version,  than    that  given  by  tiie    LXA.., 
ov«  euTii-  iyaSoi'  ieflp^iru,  6  .(li-yeToi,  «.  T.  *.:    ''  it    19    not 
Eood  for  m..n."  or  -the  g.od  is  not  lor  man  what  he  eats, 
ur   "that  he  eat.'  t(c.,  which  is  lavored  by  Dathe,  Ivnouei., 
and  Uaun.     Or  perhaps,  still  better  than  this,  if  we  regard 
the  context,  is  the  translation  of  Maet>n  Geiek  wbi  h  he 
gives  from  JtJNIOS,  mm  est  bonum  pen--:  hominem  id  eUat.  tn- 
bat-etc:  "toe  good  i-  not  tn  the  power  of  man  that  he 
«h  .uld  eat  and  dr  n   ,  etc..  for  this  I  saw  is  fio  ..  the  hand  oi 
Ood  himself."     Thus,  sav-  (Jeieb.  all  things  remain  in  their 
native  sense,  and  there  is  no  need  of  any  ellipsis.     It  mialit 
bo  rendered,  perhaps   "it   is   not   the   good    for  man  (his 
mmmum.  bonam)  to  eat  and  drink  ;"  or  if  that  is  regarded  as 
too  philosophiciil  for  Koheleth,  and  al*.  as  demanding  the 
article,  it  may  be  rendered  simply,   "  it  is  not  good,      or, 
■■  there  is  no  gvod  in  it "  ("f  itself).    Tbemellius  translates 
in  the  same  wav.  nrni  est  bonum  pews  hominem,  etc.     1  he  ge- 
neiai  8en-e  then  w..u"l  be  this:   whatever  go..d  there  may 
be  in  eating  and  drinking,  etc.,  it  is  not   n  man's  p.  wer  to 
aecuie  it,"r  to  flud  eujovmeut  .n  it  ("  make  his  soulsee  g.  od 
in  it");  ani  this  is  iu  su  h   aomirable   hariiionv  »ith  the 
coDiext:    "it  is  the  gilt  of  God."     Thj  pr,-position  3  in 
i:3nS3.  has  this  sense,  as  mav  be  shown  in  many  pisajgs, 
i^l  i'.  correip.  nds  exacly  lo  onr  own  most  natural  im.de  of 
Boeech:  it  is  not  in  him.     Even  the  power  to  enjoy  conies 
from  God.     It  is  not  Strang-  tli.t  nationalist  C  .mmentator^ 
.hould  -eek  to  gire  an  Epieureiin  asi  ect  tn  ihe  pa^nge.  but 
it  is  matter  ol  surprise  .h,.t  otiie.s  called  Eva  .gelical  should 
L-  .   out  of  their  wav  to  follow  tli-m.      The   int-riiretation 
thus  given,  as  the   moat  bt.  ral  one.  is  also  in  p  r  ect    mir- 
mony  wilhother  p.vsag  s,  or  ra  her,  we  might  saj,  ihat  the 


cause  the  interrogative  and  the  unconditional 
negative  conception  do  not  so  well  comport  with 
Ihe  context,  and  because  this  latter  especially 
would  be  in  contradiction  with  the  passages  of 
chap.  iii.  12,  22;  v.  18  ff.;  vii.  14;  viii.  15;  ix. 
7-9,  which  recemmend  serene  enjoyment  of  life  as 
a  means  of  acquiring  happiness  and  contentment. 
And  because,  further,  the  ancient  Aramaic  trans- 
lations confirm  the  omission  of  a   (compare  iii. 

positive  unqualified  commendation  of  the  gross  Epicurean 
sentim-nt  which  the  interpret  .ti.iU  would  give  is  in  direct 
coutradictiou  to  the  many  declarations  of  vanityand  worlh- 
lessness  in  respect  to  all  nier,-  wealth  and  p  e.suie  seeking, 
which  are  elsewhere  found.  This  niigbt  be  set  olf  againat 
the  other  assertion  of  variance,  if  either  can  be  regarded  as 
a  right  mode  of  exegesis  in  ttds  book. 

At  all  events,  the  literal  rendering  is  all  sufBcieiit  here— 
whilst  the  fair  inlerpretaiion  of  other  seemiigly  Epicurean 
laissages  only  shows,  as  we  think,  a  diflerence  of  aspect 
under  whiih  the  great  quest  en  is  considered  but  no  con- 
tradiction to  that  doctrine  which  Ihe  writer  is  throughout 
ni..st  earnest  to  put  forth  a-  one  ol  the  fundamental  ideas 
01  his  book,  namely,  that  all  good  is  from  God,  and  that 
nothing  IE  good  xithout  Him.  See  the  Metrical  \erBion: 
The  consdousness  of  this,  not  eating,  etc ,  is  the  highest 
good 


'  Kisui  interpreU  the  31D  j'X  as  meaning  that  "  the 
good  is  not  .nmply  that  man  should  eat,  etc.,  or  It  is  not 
in  eating  atom ;  as  much  as  to  say,  he  etould  give  his 
h.airt  to  A  J  judgment  and  righteousnes-,  together  wi  h  his 
eiting  and  drinking;"  and  then  le  proceeds  to  give  his- 
torical illustration  .    ,,    r 

Aben  Ezra  suggests  th  supp'ying  (in  the  mind)  of  some 
such  particle  as  p^,  mea  ing,  not  the  onli/  good,  or  that 
it  ia  not  gosj,  in  man,  or  for  man,  thit  he  should  old) 
eat  and  dnnk,  etc.  Agun,  he  seems  to  lay  emphasis  on 
the  word  i'7aj?3  (in  his  toil),  giving  it  as  the  general 
sense  of  the  text,  as  it  stands,  that  "  this  toil,  with  its 
weariness  finds  no  oiher  good  (no  higher  goo..)  than  to 
tat  and  drink,"— thus  shutting  out  auy  E,,ic..reau  idea 
and  miking  it  a  d.  preciation  of  human  .ff.it  rather  than 
a  commendation  of  sensual  pleasure,  in  it,e|i,  as  the  best 
thing  in  life.  i  ...  .l-        * 

The  Svriac  inserts  N7K.  unless,  without  any  thing  to 
coriespoud  to  it  in  the  Hebrew,  and  having  v.ry  muih 
the  appearance  of  an  accommodation  to  some  later  view, 
aince  It  will  not  answer  as  a  lendering  ol  0  comparat.ve 
63X''B'D),  or  ID  or  CDN  "3.  "  proposed.  Besides  this, 
it  would  no-  give  the  bald  Epicurean  idea  of  our  transla- 
tion that  "eating  is  the  best  thing  lor  man,'  but  only 
that  there  is  no  good  in  man's  puw.r  (or  as  prop  sed  in 
human  toil),  unle-s  it  be  this,— a  sense  which  would  re- 
semble Ihat  of  Aben  Kzea. 


So    a;so 


the  Targum   has    70"     '^ 


■'  unless 


that  he  eat  "  etc.,  but  this  version  is  of  little  or  no  autho. 
rilv  .n  account  of  its  later  dat  ,  and  the  i.arapl.raslic 
absurdily  of  its  uiidrashin.  The  sense  given  by  it,  how- 
ever is 'quit,  different  from  that  given  in  E.  V  ,  or  by 
ZiicKEER:  "Th.re  ii  nothing  that  is /air  among  men,  un- 
less to  eat,"  e'c;  and  then  it  goes  on  to  aay  fl^  "Ili'DS 
U1  -"T  N"l?p3  "that  they  may  do  the  comni.indniems 
of  the^bord'and  walk  in  his  ways."  If  it  be  said  ;hat  there 
is  nothing  in  the  Hebrew  fexi  to  warrant  this,  il  may  be 
replied  that  so,  also,  is  there  nothing  to  warrant  the  inser- 
tion of  in'^X  iunless),  by  which  he  anpiorts  this  p.iia- 
nhrastic  sense.'  It  all  seems  ev  dently  done  to  get  a  middle 
way  between  two  views  deemed  untenable  or  inconsist.  nt. 
-one  asserting,  or  seeming  to  asse  t,  that  there  was  no 
g.,od  at  all  in  eating,  etc.,  and  the  oth.r  that  it  was  the 
hiirhest  and  only  good.  -.,■.» 

A  strong  argument  for  the  literal  rendering  la  derived 
from  the  Context.  The  particle  DJ  has  an  adversative  and 
accumulative  force:  it  denotes  a  ri.ing  in  the  thought 
It  connecte  itself  here  especially  with  the  last  part  of  w  hat 
nrecdes:  "that  he  should  make  his  aoul  see  good  (or 
find  enjoyment  in  it):  "The  goo  i  is  not  in  the  power  of 
iii-.n  that  lie  should  e.xt.fte..  and  make  hia  soul  se  •  go -d 
lor  "SO  tint  he  may  make  his  soul  see  g  .nd  in  it^  taken 
ae  a  culleciivo  object);     "yea,  what   la  more    l:Z2j],   thl6 


CHAP.  II.  1-26. 


61 


22)  before  73N'ty,  an  omission  which,  on  ac- 
count of  the  3  in  C31X3.   and   the  like  eudiue, 

;  T  TT 

might  so  easily  lalce  place,  and  finally  because 
the  idea  of  3  in  msS   with  the  sense  of  /,  con- 

:  T  T  T  : 

sequently  in  a  sense  designating  an  object,  is 
confirmed  by  chap  iii.  12;  x.  17;  and  the  in- 
strumental conception  of  this  attempted  by  Geier 
and  Kn'obkl.  is  therefore  unnecessary.*  To  eat 
and  drink,  and  let  ones  soul  be  merry,  is  there- 
lore  the  triad  of  sensual  lite,  which  is  sometimes 
used  in  a  bad  sense,  of  vicious  excess  and  indul- 
gence, and  again  in  a  good  or  morally  unpreju- 
dicial  sense.  The  former  is  found  in  Exodus 
xxxii.  6:  Prov.  xxiii.  7,  8;  Judith  xii.  13;  1 
Cor.  X.  17,  etc.,  the  latter  in  this  passage,  and  in 
Eccles.  iii.  13  ;  v.  17;  viii.  15 ;  and  also  in  1  Sam. 
XXX.  10:  Isa.  Ixv.  13  ;  Song  of  Solomon  v.  1,  etc. 
Comp.  ZiicKLER,  Theologia  Xaturalis,  p.  651  f., 
where  are  also  produced  from  the  classics  many 
parallels  of  this  combination  of  ideas  in  eating, 
drinking,  and  being  merry ;  (e.  g.,  Euripides, 
AlcesL,  ISi;  Arrian,  Anab.,  II.  5,  4;  Plautus, 
Mil.  fflor..  III.,  1,83). — That  these  maxims,  to 
eat.  drink,  and  be  merrj-,  are  not  here  meant  in 
the  Epicurean  sense  of  1  Cor.  xv.  32,    is  proved 

by  the  important  addition  wOJ^3  in  his  labor, 
in  his  toil,  on  which  a  special  emphasis  rests, 
and  which  excludes  every  tiiought  of  idle  de- 
bauchery and  luxurious  enjoyment.  See  Int.  J 
5,  and  especially  p.  21. — This  also  I  sa^, 
that  it  V7 as  from  the  baad  of  God.  That  is, 
not :  I  observed  that  as  all  else,  so  also  this 
comes  from  the  hand  of  God,  but,  at  the  same 
time  with  that  truth,  that  eating,  drinking,  etc., 
is  the  best  tor  man,  I  perceived  also  that  only 
the  hand  of  God  can  bestow  such  cheerfulness  iu 
toil,  and  such  a  joyous  .and  contented  feeling  in 
the  midst  of  the  fatigues  of  worldly  avocations. — - 
Ver.  2J.  For  who  can  eat,  or  ^rho  else 
can  hasten  hereunto  more  than  I?  Lit. 
Ger.,  and  who  enjoy,  except  from  Him?  tj^n 
lit.,  to  make  merry,  to  pass  a  life  in  carousing, 
deliciis  afflaere  (V'ulg. )  hence  to  enjoy,  to  delight, 
not  drink,  tipple  (Sept.  Syr.,  Ewald). — Instead 
of  "^^'3  ]''n  we  must  read  with  the  Sept.,  Syr., 
HiERO.svMUS  and  eight  manuscripts  1330  Vin 
except  from  Him.  For  'i^O  I'ln  in  the  com- 
parative sense,  "except  me,"  or  just  as  I,  does 
not  atford  a  thought  in  accordance  with  the  text, 

too  [nr  emphatic]  I  8aw  was  the  gift  of  God,"  the  power 

of  enjovm  -nt  as  well  as  the  meaos.  If  there  is  any  good 
in  then  (such  is  the  iruplicatiim),  it  romes  from  above. 
Tiiia  clearly  denotes  that  there  is  a  higher  good,  even  the 
consciousness  and  reognition  of  the  truth  thus  stated.  It 
i^  therefore  in  logical  opposition  to  the  idea  thut  there  is 
nothin.;  better  for  man  than  eating  and  drinking  thus 
unqualifiedly  asserted.  Every  reader  mu^t  feel  ttiat  there 
is  ftomelhin^  disjointed  in  our  common  English  Version. 
It  does  not  bring  out  the  contrast,  nor  tile  climax.  The 
other  is  n  't  only  the  plainer  and  more  lit'-rai  translation 
ftl  the  Hebrew,  as  it  stands,  but  the  assertion  may  be  ven- 
tured that  there  is  no  obtaining  any  other  sense  out  of  it. 
— T.  L.J 
*[Tlie  sense  given  to  3  by  Geier,  Junius,  and    Tremel- 

Lios,  is  not  only  m^^re  comrnon,  but  far  mure  e;xsy  and  na- 
tural. The  references  to  iii  lii  x.  IT,  do  not  cuulirm  the 
leiiOering  given  by  ZoCKLER.    Q3  iu  iii.  12,  moie  properly 

T 

refers  to  the  works  of  men  taken  collectively,  above;  or 
if  it  refers  to  me  i,  it  means  there,  as  here,  in  tltem^ — in 
i/teir  power. — T.  L  ] 


and    would  not  harmonize  with   the    tyiTT    and 

T 

73X'  (see  Vulg.  Luther,  etc.).  But  the  trans- 
lation of  Hahn  :  "  for  who  shall  eat  and  who 
shall  pine  for  food,  is  beyond  me,  is  beyond  my 
power,"  is  insufferably  harsh.  On  the  contrary, 
?i3p  from  Mini  (comp.  the  preposition  [D  in 
2  Sam.  iii.  37;  1  Kings  xx.  33),  accords  admi- 
rably with  the  connection,  and  furnishes  that 
thought  reminding  us  of  James  i.  17.  which  we 
here  above  all  things  need.  And.  moreover,  the 
reading    "33.0    appears    to    coincide    with    the 

equally  faulty  '75X'Cf  for  '7:!X't:?a  of  the  pre- 
ceding verse.  See  Hitzio  on  this  passage.* — 
Ver.  2(5.  For  to  the  man  that  is  good  in 
his  sight,  that  is,  to  the  just  and  God-fearing 
(comp.  Xeh.  ii.  5;  1  Sam.  xxix.  6),  the  opposite 
of  XDin.  The  idea  of  the  retributive  justice 
of  God,  meets  us  here  for  the  first  time  in  this 
book,  but  not  yet  so  thoroughly  developed  as 
subsequently,  e.g.,  iii-  17;  xi.  8;  xii.  14.  —  But 
to  the  sinner  he  giveth  travail,  to  gather 

and  to  heap  up.  NQin'?  stands  absolute  and 
is  not  to  be  supplemented  by  a  new  Vish  (like 
the  310  of  the  first  clause  of  the  verse),  as  if 
Ihe  sense  were,  to  the  one  who  is  offensive  to  Him, 
who  is  a  sinner  in  His  siglit.  That  he  may  give 
to  him  that  is  good  before  God.     The  object 

of  r\Pr)  is  not  the  travail  of  the  sinner,  but  the 
goods  gathered  by  him  through  toil  and  travail, 
the  treasures  heaped  up  by  him,  but  finally  fall- 
ing to  the  just.  The  same  thought  occurs  in 
Prov.  xiii.  22;  xxviii.  8;  Job  xxvii.  17.— This 
also  is  vanity  and  vexation  of  spirit, 
namely,  that  one  seeks  his  happiness  in  the 
cheerful  enjoyment  of  sensual  blessings,  (accord- 
ing to  the  maxim  in  verse  24).  This  is  also  va- 
nity, because  the  acquisition  of  goods  and  plea- 
sures in  this  life,  is  by  no  means  in  the  power 
of  man,  but  depends  solely  on  the  free  grace  of 
God,  which  gives  to  its  beloved  while  sleeping, 
(Ps.  cxxvii.  2) ;  but  permits  the  wicked,  instead 
of  pleasures,  to  heap  up  vain  wrath  against  the 
day  of  judgment,  (Rom.  ii  5;  James  v.  3). 
Others  consider  the  heaping  up  of  travail  on  the 
part  of  the  wicked,  as  the  subject  of  the  phrase 
(Elster  and  Hengstenberg),  or  that  it  desig- 
nates the  arbitrary  distribution  of  the  blessings 
of  life  on  the  part  of  God  as  vanity  and  vexation 
(Knobel),  but  thereby  they  depart  equally  far 
from  the  true  train  of  thought  which  the  author 
maintains  since  verse  24. 

*[We  cannot  agree  with  ZIJCKLER  and  HirziG  her?.  The 
sense  lliey  would  g.ve  to  tj?;n  is  found  nowhere  else  in 
the  Hebrew,  unless  it  is  tlirust  into  this  place.  Evrry- 
where  el-e.  1  S.im  xx,  3S  ;  Dent,  xxxii.  35;  Ps.  cxix.BO: 
Hah.  i.  IS;  Ps  xx.  20;  xtxviii.  23;  xl.  U;  Ixx.  20;  Ixxi. 
12;  J  b  XX  2;  Isi.  v.  19;  Ix.  22.  etc.,  etc.;  it  means 
simply    to  h  "it^n.   and   there   ja  no    need  of  going  to   the 


cr' 


fv  Syriac  tJ^n.  whicu  io  fjrm  would  cor- 


resp'tnd  liit  t&-  to  EyEyH-  Beside*,  it  r  quires  a  chan;;o 
in  the  text  from    ^530    'o    ^3*3*3    wiiich    lias    nu    luargi- 

Dal  kflri  to  support  it,  a  id  gives,  moreover  a  very  far- 
fetL'hed  -ense.  S-^e  Text  Note  .i.iid  Me'rical  Vi'.rsion  No- 
tmrig  c -uM  l>e  more  fitii'i;;  tlna  the  s^iise  wivi  li  corre»- 
pouds  to  t'le   tleurew  as  it  stiod-*. — T.  L.l 


OS 


ECCLESIASTES, 


DOCTRINAL    AND    ETHICAL. 

(  With  Ilomilelical  Hints.) 
The  transition  of  KoHELETH  in  tlie  beginning 
of  the  chapler,  especially  in  vers.  1-8,  from  the 
striving  after  wisdom  and  knowledge  to  enjoy- 
ment, and  from  that  to  action,  to  the  organizing 
and  artificially  producing  deed  (vers.  4-8)  pre- 
sents a  certain  similarity  with  the  progress  of 
Goethe's  Fausl  from  Icnowledge  to  enjoyment, 
and  from  that  (in  the  sec.  act)  to  the  more  seri- 
ous duty  of  laboring  and  producing.  For  the 
magnificent  undertakings,  structures,  and  exten- 
sion of  possessions  and  acquirements  described 
in  vers.  4-8,  can  scarcely  be  considered  as  mere 
means  of  sensual  enjoyment  in  the  sense  of  Ko- 
HELETH  (as  in  Elster,  p.  55).  He  expressly 
confesses  to  have  connected  therewith  a  certain 
ideal  object,  if  not  of  a  religious,  at  least  of  an 
ethical  and  human  character  ;  this  lies  in  the 
repeated  assertion  (ver.  3  and  9),  that  in  the 
midst  of  these  eudemonistic  and  practical  efforts, 
wisdom  remained  the  ruler  of  his  heart.  But 
the  great  difference  between  Faust  and  the 
Preacher,  consists  in  the  fin,^l  solution  of  the 
grand  enigma  of  earthly  life,  which  in  the  former 
ends  in  an  obscure,  sentimental,  and  philosophi- 
cal mysticism,  whilst  the  latter  returns  from  liis 
wanderings  in  the  sphere  of  effort  after  earthly 
wisdom,  enjoyment  and  acquisition,  into  the  safe 
haven  of  a  clearly  conscious,  modestly  prac- 
tical, and  fjlially  pious  faith  in  God's  gracious 
and  just  government  of  the  world.  It  is  the  hum- 
ble, confidently  trusting,  and  gratefully  contented 
reliance  on  God's  gracious  hand,  which,  at  the 
close  of  his  vivid  and  almost  startling  descrip- 
tion of  the  vanity  of  all  earthly  things,  he  re- 
commends as  the  only  true  aim  for  the  life  and 
labors  of  man,  (vers.  24-26).  That  all  human 
exertions  are  vanity,  even  that  modest  striving 
after  cheerful  enjoyment  and  serene  employment 
described  in  ver.  21,  is  firmly  fixed  in  liis  mind, 
(according  to  ver.  26).  But  the  acknowledg- 
ment of  this  fact  does  not  impel  him  to  a  sullen 
despair  of  all  happiness  and  peace,  but  rather 
leads  from  such  a  feeling  of  discontent  and  dis- 
couragement into  the  blissful  repose  of  a  heart 
wholly  given  to  God,  and  thankfully  enjoying  the 
good  and  perfect  gifts  dispensed  by  Him.  Not 
the  indolent  man  of  enjoyment,  but  the  industri- 
ous, cheerful  laborer;  not  the  greedily  grasping 
misanthropic  miser,  but  the  friend  of  humanity 
delighting  in  God,  and  well-pleasing  to  Him;  not 
the  sinner,  but  the  pious  child  of  God,  strong  in 
the  faith,  forms  the  ido:d  that  he  presents  at  the 
close  of  his  observations  on  the  vanity  of  human 
life,  which,  though  agitated  and  complaining  in- 
deed, nowhere  extend  to  desp.iiring  grief  or  fri- 
volous scepticism. 

A  comprehensive  lioniiletical  consideration  of 
tlm  whole  chapter,  would,  therefore,  be  able  to 
present  as  its  theme:  "The  vanil;/  of  all  earlhly 
thinfjs,  and  the  consoling  power  of  a  faithful  reliance 
on  God;'^  or.  in  order  to  show  more  clearly  the 
feature  distinguishing  this  chapter  from  the  pre- 
ceding: "The  iiTong  and  the  ritjhl  way  to  seek 
one's  happiness  on  earth ;^^  or:  ^*  Divine  grace  as 
the  heslnwer  of  that  happiness  of  men,  vainly  sought 
after  hy  their  own  power  and  with   earthly  means," 


(comp.  the  following  passages  in  the  N.  T. :  Joba 
vi.  65 ;  XV.  5;  Eph.  ii.  8  ;  James  i.  17,  etc.).  The 
principal  divisions  for  a  discourse  on  these  con- 
tents would  be:  1.  No  earthly  enjoyment  or 
possession  leads  to  genuine  happiness,  (1-11); 
2.  Even  the  happiest  and  wisest  man  remains 
subject  to  the  curse  of  death,  common  to  all  the 
sous  of  men,  (12-19)  ;  3.  Genuine  and  lasting 
happiness  (surviving  this  life)  can  only  be  ob- 
tained for  man  by  a  childlike,  contented,  and 
grateful  reliance  on  God's  gracious  and  paternal 
liand,  (20-26). 

HOMILETIOAL  HI.NTS  TO  SEPARATE  PASSAOKS. 

Vers.  1  and  2.  Luther:  Many  a  one  arranges 
all  his  matters  with  much  toil  and  trouble,  that 
he  may  have  repose  and  peace  in  his  old  age, 
but  God  disposes  otherwise,  so  that  ho  comes  into 
affairs  that  cause  his  unrest  then  to  commence. 
Many  a  one  seeks  his  joy  in  lust  and  licentious- 
ness, and  his  life  is  embittered  ever  after.  There- 
fore, if  God  does  not  give  joy  and  pleasure,  but 
we  strive  after  it,  and  endeavor  to  create  it  of 
ourselves,  no  good  will  come  of  it,  but  it  is,  as 
Solomon  says,  all  vanity.  The  best  gladness  and 
delight  are  those  which  one  does  not  seek  (for  a 
fly  may  easily  fall  into  our  broth),  but  that  which 
God  gives  to  our  hand. 

Starke  :  The  joy  of  the  world  is  so  constituted 
that  it  entails  repentance,  mortification,  and 
grief  (1  John  ii.  17  ;  Luke  xvi.  19.  23) ;  but  the 
pleasure  that  the  faithful  find  in  God,  is  spiri- 
tual, constant,  satisfying,  and  inexpressible, 
(Isa.  XXXV.  10;  John  xvi.  22). 

STAKKE:Vers  3  if . :  Every  natural  man  seeks, 
in  his  way,  his  heaven  in  sensual  delights.  But 
he  too  often  sins  thereby,  and  misuses  the  gifts 
of  God  (Wisdom  2,  6  ft'.).  God  grants  to  man 
what  is  necessary  to  his  body,  as  well  as  that 
which  tends  to  his  comfort.  But  how  many  for- 
get God  thereby! 

Geier  :  It  IS  allowable  to  possess  riches  if 
they  have  been  righteously  acquired.  But  be- 
ware of  avarice  as  well  as  extravagance. 

Woulfarth:  He  who  thinks  to  find  the  aim 
of  his  life  in  the  highest  measure  of  sensual  en- 
joyment, is  the  victim  of  an  error  which  will  de- 
mand of  him  a  fearful  revenge  in  proportion  a.s 
he  tears  himself  from  God,  strives  simply  after 
false  treasures,  and  neglects  and  despises  the 
treasures  of  a  higher  world;  he  heaps  upon  him- 
self a  Weighty  responsibility  on  account  of  the 
misuse  of  his  time,  the  wasting  of  his  powers, 
and  the  evil  administration  of  the  goods  confided 
to  him  by  God,  and  by  all  this  excludes  himself, 
unconditionally,  from  the  kingdom  of  God. 

Hansen: — 'J-ll.  The  things  of  this  world  be- 
long to  the  preservation,  delight  and  convenience 
of  external,  sensual  life.  One  may  arrange 
them,  therefore,  with  as  much  pomp,  majesty 
and  beauty  as  is  possible;  they  can  never,  ac- 
cording to  their  nature,  do  more  than  delight  our 
senses. — If  we  estimate  their  worth  loo  high, 
they  can  take  from  us  in  inward  ease  of  mind 
much  more  than  they  grant  us  in  sensual  delights 
and  convenience,  and  become  to  us  then  a  genu- 
ine scourge  of  the  spirit. 

Stakke: — If  the  children  of  the  world  are  not 
without  vexation  and  trouble  in  the  accomplish-  ' 


CHAP.   II.   1-26. 


6} 


ment  of  their  siafiil  lusts,  the  children  of  God 
sbould  be  less  surprised,  if  they  in  their  work  in 
the  Lord  must  experience  various  disappoint- 
ments and  vexations 

Ham.^nn  (Ver.  10)  : — We  here  find  a  trace  of 
Divine  goodness,  which,  notwithstanding  the 
vanity  of  all  our  works,  bas  placed  in  labor,  and 
especially  in  useful  occupations,  wbicb  strike 
the  eye  and  gain  our  approbation  as  well  as  that 
of  others,  a  species  of  joy,  a  spice  of  pleasure 
which  delights  us  mora  than  tlie  work  itself,  be- 
cause we  often  do  not  esteem  that  which  was  so 
agreeible  to  m  in  the  process  of  production. 

LnruER:— Vers.  12-19.  (To  ver.  15).  There- 
fore it  is  better  to  command  the  highest  govern- 
ment of  all  things  to  the  Gid  who  made  us.  Let 
every  one  perform  his  duty  with  all  diligence, 
and  execute  what  Gjd  places  to  his  hand ;  if 
things  do  not  always  turn  out  as  we  expected,  let 
ns  commend  them  to  Goi.  What  God  gives,  that 
accept;  and  again,  wliat  Us  prevents,  that  accept 
also  as  good.  VVh  it  we  are  able  to  do.  that  we 
ought  to  do;  what  we  cannot  do,  we  must  leave 
undone.  The  stone  that  thou  art  not  able  to  lift, 
thou  must  leave  lying. 

Geruch  (to  ver.  17)  : — If  Go  1  has  disappeared 
from  the  efforts  of  min,  a  disgust  of  life  appears 
sooner  or  later  (.John  iv   8  if  ). 

GEiEa  (to  vers.  18,  19)  : — It  is  hard  for  flesh 
and  bloo  1  to  leave  tha  fruits  of  its  toil  to  others  ; 
but  a  Christian  arms  himself  against  this  with 
the  reflection  that  every  thing  that  he  has  or 
does  is  given  to  him  by  God,  1  Cor   iv.  7. 

Wom,F.\RTH  (vers.  13-19): — What  must  we 
feel  it  our  duty  to  do,  on  perceiving  that  the 
eai'th  can  atforl  no  p;rfeot,  satisfaction  to  our 
demand  for  happiness? — The  wise  man  is  pained 
on  perceiving  th  it  all  eartlily  things  are  vain  and 
unsatisfactory;  his  eye  indeed  becomes  serious, 
and  his  expression  rofl.'ctive.  But  for  that  very 
re  ison,  he  hears  not  only  the  cry  of  the  grave, 
but  also  the  words  of  consolation  ;  "  Lift  up  thy 
ey !,  citizen  of  heaven  in  the  girb  of  a  pilgrim  ; 
true  as  it  is,  that  the  world  with  all  its  treasures 
cannot  satisfy  thy  longing  for  what  is  lasting  and 
perfect,  so  foolish  is  it  to  seek  therein  peace  and 
perfect  satisfiction." 

Zgyss  (vers.  2i>-i23)  :— This  life  is  full  of 
trouble  throughout,  with  all  men  and  all  classes. 
Why  should  we  not,  therefore,  ardently  long  for 
a  better  life?  (Phil,  iii  11).  —  ^tarkb  : — The  tra- 
vail of  soul,  by  which  one  obtains  salvation 
through  fear  and  trembling,  is  therein  different 
from  worldly  toll,  in  bearing  its  profit  unto  eter- 
nal life. 

OsiANDER  (vers.  21-26)  : — It  is  pleasing  to 
God  that  we  should  c'leerfully  enjoy  our  labor  in 
His  fear,  so  much  as  our  calling  may  permit  it, 
Ps.  cxxviii.  1,  2. 

Joachim  Laugk  : — According  as  man  is  virtu- 
ous or  vicious,  even  his  eating  and  drinking  is 
good  or  evil.  Because  the  natural  man  lives 
either  in  a  state  of  fleshly  security  or  of  servi- 
tude, aud   there    is   nothing  really  good  in  him 


I  that  avails  with  God  and  satisfies  the  con- 
science. 

Starke  (ver.  26): — Seek  above  all  things  la 
please  God  by  faith  in  the  Lord  Jesus  Christ  ; 
else,  with  all  external  happiness,  thou  art  still 
unhappy.  The  wicked  often  have  worldly  goods, 
and  seek  in  every  way  to  increase  them  ;  but 
tney  do  not  have  real  profit  and  lasting  fruit  from 
them,  because  their  works  do  not  proceed  from 
the  faith.  He,  on  the  contrary,  who  possesses 
the  fruits  of  the  Spirit  (Gal.  v.  22)  and  is  faithful 
therein,  is  ever  favored  by  God  with  greater 
mercy  (Matth.  v.  28,  211). 

Hansen  (ver.  26)  : — If  we  examine  it  closely, 
the  want  of  genuine  wisdom  and  pure  knowledge 
is  the  reason  why  many  do  not  prosper  in  the 
blessings  which  they  possess  in  the  world  Men 
of  impure  and  confused  conceptions,  who  are 
fettered  by  dazzling  imaginations,  must  suffer 
with  all  their  abundance,  and  lead  a  miserable 
life. 

Hamann  (ver.  26)  : — .\11  the  vanity,  all  the 
toilings  of  men  after  wisdom,  happiness  and 
rest,  which  in  so  many  ways  lead  men  to  the 
grave,  where  ceases  all  the  distinction  which 
they  strive  to  obtain  on  earth,  are  not  allotted 
to  the  pious  man  by  God ;  they  are  a  curse 
which  sin  has  laid  upon  man,  but  which  God  will 
make  a  blessing  to  His  chosen  ones.  For  these 
busy,  restless  creatures  gather  and  heap  up  for 
those  who  are  good  in  God's  eyes.  And  these 
latter  shall  gratuitously  receive  by  the  sinner's 
labor  what  he  (the  sinner)  seeks  and  finds  not, 
what  be  labors  for  and  cannot  enjoy :  wisdom, 
knowledge,  joy. — -What  is  the  Divine  word,  and 
whence  are  taken  this  wisdom,  knowledge  and 
joy  that  in  it  exist?  Are  they  not  honey  made 
by  bees  in  the  slain  beast?  What  are  the  stories 
that  they  tell  us  but  examples  of  sinners'  toil, 
of  the  vanity  and  folly  into  which  men  have 
fallen  ? 

Hengstenbero  (ver.  26): — It  is  manifest  that 
the  expression:  "This  also  is  vanity"  is  not 
meant  in  the  sense  of  an  accusation  of  God,  but 
as  a  cry  of  warning  to  human  perverseness,  that 
seeks  its  happiness  only  there  where,  according 
to  God's  will,  it  should  not  be  sought. 

[For  reflections  on  this  and  other  parts  of  the 
book,  the  reader  is  referred  to  M.itthew  Henry. 
In  no  commentary  is  there  to  be  found  a  richer 
treasure  of  most  choice,  discriminating  and 
highly  spiritual  apothegms,  rendered  most 
pleasing  and  ornate  by  what  may  be  styled  a 
holy  humor,  or  a  sanctified  wit.  They  are  un- 
surpassed by  any  thing  in  the  devout  German 
writers  here  quoted,  but  the  ready  access  to  the 
work,  for  all  English  readers,  renders  it  unne- 
cessary that  the  volume  should  be  swelled  by 
inserting  Ihem.  Besides,  among  such  rich  ma- 
terials, it  would  not  be  easy  to  make  a  limited 
selection.  Much  also  of  a  very  rich  hoiniletical 
character  may  be  obtained  from  Woaus  worth. 
— T.  L.]. 


04  ECCLESIASTES. 


SECOND  DISCOURSE. 
Of  Earthly  Happiness,  its  Impediments  and  Means  of  Advancement. 

Chap.  3-5. 

A.  The  substance  of  earthly  happiness  or  success  consists  in  grateful  joy  of  this  life,  and  a  righteout 

use  of  it. 

Chap.  111.  1-22. 

I  The  reasons  for  the  temporal  restriction  of  human  happiness  (consisting  in  the  entire  dependence 

of  all  human  action  and  effort  on  an  unchangeable,  higher  system  of  things). 

(Veks.  1-11.) 

1  To  every  thingi  there  is  a  season,  and  a  time  to  every  purpose  under  the  heaven  : 

2  A  time  to  be  born,  and  a  time  to  die ;  a  time  to  plant,  and  a  time  to  pluck  up  that 

3  which  is  planted ;  A  time  to  kill,  and  a  time  to  heal  ;  a  time  to  break  down,  and  a 

4  time  to  build  up  ;  A  time  to  weep,  and  a  time  to  laugh  ;  a  time  to  mourn,  and  a 

5  time  to  dance  ;  A  time  to  cast  away  stones,  and  a  time  to  gather  stones  together  ;  a 

6  time  to  embrace,  and  a  time  to  refrain  from  embracing ;  A  time  to  get,  and  a  time 

7  to  lose  ;  a  time  to   keep,  and  a  time  to   cast  away  ;  A  time  to  rend,  and  a  time  to 

8  sew ;  a  time  to  keep  silence,  and  a  time  to  speak  ;  A  time  to  love,  and  a  time  to 

9  hate ;  a  time  of  war,  and  a  time  of  peace.     What  profit  hath  he  that  worketh  in 
10  that  wherein  he  laboureth  ?     I  have  seen  the  travail,  which  God  hath  given  to  the 

II  sons  of  men  to  be  exercised  in  it.  He  hath  made  every  thing  beautiful  in  his  time  ; 
also  he  hath  set  the  world  in  their  heart,  so  that  no  man  can  find  out  the  work  that 
God  maketh  from  the  beginning  to  the  end. 

2.  The  nature  of  the  temporally  restricted  human  happiness. 
(Vers.  12-22.) 

12  I  know  that  there  is  no  good  in  them,  but  for  a  man  to  rejoice,  and  to  do  good  in 

13  his  life.     And  also  that  every  man  should  eat  and  drink,  and  enjoy  the  good  of  all 

14  his  labour  ;  it  is  the  gift  of  God.  I  know  that,  whatsoever  God  doeth,  it  shall  be 
for  ever  :  nothing  can  be  put  to  it,  nor  any  thing  taken  from  it :  and  God  doeth  it, 

1.5  that  ineii  should  fear  before  him.     That  which  hath  been  is  now;   and  that  which 

16  is  to  be  hath  already  been  ;  and  God  requireth  that  which  is  past.  And  moreover 
I  saw  under  the  sun  the  place  of  juJgrasnt,  th-it  wickedness  was  there;  and  the 

17  place  of  righteousness,  that  iniquity  wis  there.  I  said  in  mine  heart,  God  shall 
judge  the  righteous  and  the  wicked  :  for  there  is  a  time  there  for  every  purpose  and 

18  for  every  work.  I  said  in  mine  heart  concerning  the  estate  of  the  sons  of  men,  that 
God  might  manifest  them,  and  that  they  might  .sec  that  they  themselves  are  beasts. 

19  For  that  which  befalleth  the  sons  of  men  befalleth  beasts  ;  even  one  thing  befalleth 
them  :  as  the  one  dieth,  so  dieth  the  other;  yea,  they  have  all   one  breath  ;  so  that 

20  a  man  hath  no  pre-eminence  above  a  beast :  for  all  is  vanity.     All  go  unto  one 

21  place ;  all  are  of  the  dust,  and  all  turn  to  dust  again.  Who  knoweth  the  spirit  of 
man  that  goeth  upward,  and  the  spirit  of  the  beast  that  goeth  downward  to  the 

22  earth?  Wherefore  I  perceive  that  there  is  nothing  better,  than  that  a  man  should 
r'jjoice  in  his  own  works ;  for  that  U  his  portion :  for  who  shall  bring  him  to  see 
what  shall  be  after  him  ? 


CHAP.  III.  1-22. 


63 


[Vlt.  1. — |0T    This  is  one  of  the  words  relieii  upon  to  prove  the  la'er  Hebraic,  or  Chatdaic.  period  of  the  book      We 

h:ivi-,  h  iwever,  no  right  to  s.iy  that  a  word  running  through  tiio  Sliemitic  tongues  [aa  this  is  found  in  Arabic,  Syriac, 
Ktnjiip  c,  'IS  wei!  aji  Hebrew]  is  pi-tuliar  to  auy  one  of  tbeui,  or  borrowed  frum  any  one  of  them,  though  circumstances  may 
lid.e  III  fie  it  rare  m  an  earl>  dialect,  perhaps  on  account  of  a  precision  ol  meaiiiug  rarely  needed,  whilst  it  ha-,  become 
loose  and  vul^^ariZtfd  in  another.  It  may  h,ve  been  well  known  in  the  days  of  So.omou,  though  seldom  used  when  the 
more  indetinitu  flj?  would  answer.  j")j,'  means  time  generally,  1_J?10  a  fixed  time  (like  a  yearly  festivaH,  |0I  in  its 
e-rliet  sense,  before  it  became  vulgarized,  a  time  or  an  occasion  precisely  adapted  to  a  purpose.     Hence  wo  see  its  very 

probable  connection  with  CD3T  proponit,  and  having  also  the  sense  of  binding^  like  Arabic      p    \  '     the  purpose  linked 

to  the  dueocciision.  Thi^  Ruits  all  the  acts  following,  as  more  or  less  the  result  of  purpose  in  a  li  mo  proposed.  It  has  good 
support,  luo,  erymologically,  in  the  final  Q  changing  to  the  |  as  is  the  tendency  iu  other  words.  Thus,  besides  other  ex- 
amples. Lam.  iii.  22,  according  to  Rabbi  Tanchum,  DOjl  becomes  my\  to  avo'd  the  harshness  of  the  final  0,  making 

IJDil  =?0"Dn  "  ""^y  are  not  consumed,"  or  speut  [that  is,  the  mercies  of  the  Lord],  instead  of  "vie  are  not  consumed  " 

;  T  :    T 

We  may  be  assured  that  the  writer  did  not  int-'ud  a  tautology  here  raj  is  mjre  precise  than  jlr',  aa  it  has  more  of 
purpos-'  than  n_^*iO,  which  relates  to  things  immovable. — T.  L.] 

[Ver.  18  — m^l'/i'.  E.  V.  On  account  of  the  sons  of  men.  Compare  Ps.  ex.  4,  after  the  manner  of.  LXX., 
ircpi  AaAtSs  Vulgate,  simply,  df^Jm.  Syriac,  X7'703  1^  after  the  speech  of  men— nwre  humano—humanli/ speaking, 
which  seems  the  most  suitable  of  any,  for  reasons  given  in  the  Exeget.  and  Note.— T.  L.] 

[Ver.  IS.— On^  mn  Llterally.  themselves  to  themselnes-^n  their  ovm  estimation.    CDI^S,  to  prove  them — make  it 
■  ^        ^  .      .  T  T  : 

c^wr,  liter  illy,  (T,XX.,  Staicpit-ei  avroit^.  Vulg..  ut  probarei)  let  them  «pp  from  themselves,  nr  liom  their  own  conduct  to 
themselves,  how  like  beasis  they  are.     This  qiialitied  sense  is  very  different  from  asserting  that  they  are  beasts  abso 

lutely.  The  key  to  it  all  is  in  the  ni3T  '?>*  above.  The  writer  is  speaking  more  A amjreo— the  judgment  that  must 
be  proaounced  if  men  were  judged  by  their  own  ways  — T.  L.] 

[Ver.  21.— n7J?n.     It  can  only  mean,  as  it  stands  in  the  text,   "that  which  goelh  up."    An  effort  has  been  made 

to  sivf)  it  another  turn  by  piin'ing  n  as  interrogative.  It  is  sufficient  to  siy  that  it  is  against  the  text.  For  olher 
reasons  against  it,  see  Exeget.  ami  Note T.  L.] 


EXEGETICAL   AND    CRITICAL. 

The  unconditional  dependence  of  man  on  God's 
government  of  tlie  world,  in  all  his  efforts  for 
happiness,  which  formed  the  concluding  thought 
of  the  preceding  discourse  (chap.  ii.  24-26),  now 
becomes  the  starting  point  of  a  new  and  inde- 
pendent reflection,  in  so  far  as  temporal  condi- 
tions and  restrictions  of  human  happiness  are 
deduced  therefrom,  and  its  essence  is  placed  in 
gratefully  cheerful  enjoyment  and  a  devout  use 
of  the  earthly  blessings  bestowed  by  God.  For 
Divine  Providence  in  its  controlling  power  here 
below  will  ever  remain  obscure  and  mysterious, 
sothatmtn.  in  this  ils  hidden  side,  can  neitlier 
alter  its  course  nor  observe  any  other  conduct 
than  humble  submission  and  godly  fear  {vers.  9- 
II,  li,  10).  In  the  samLi  way  the  view  of  the 
many  wrongs  in  this  life,  and  of  the  extreme  ob- 
scurity and  concealment  of  the  fate  that  will 
overtake  individual  souls  after  death,  obliges  us 
to  cling  to  the  principle  of  a  cheerful,  confiding 
and  contented  enjoyment  of  the  present  (vers. 
16-20). — In  the  more  special  development  of  this 
train  of  thought,  we  m  ly  either  (with  Vaihinger 
and  Keil)  make  tliree  principal  sections  or 
strophes  of  the  chapter  (vers.  1-8;  vers.  9-1.5, 
and  vers.  16-22),  or,  what  appears  more  logical, 
two  halves  :  of  which  each  is  divided  into  sec- 
lions  of  unequal  length.  1.  Vers.  1-11  show 
rh^:!  reason  for  the  temporal  restriction  of  the 
earthly  happiness  of  man — a,  as  consisting  in  the 
dependence  of  all  human  action  on  time  and  cir- 
cumstances (vers.  1-8);  b.  as  consisting  in  the 
sliort-siglitedness  and  feebleness  of  human  know- 
ledge in  contrast  with  the  endless  wisdom  and 
omniscience  of  God  (vers.  9-11).  2.  Vers.  12-22 
describe  human  happiness  in  its  nature  as  tem- 
porally restricted  and  imperfect — a,  with  refer- 


ence to  the  awe-inspiring  immutability  of  those 
decrees  of  God  which  determine  human  fate 
(vers.  12-1.5);  b,  with  reference  to  the  secret 
ways  adopted  by  Divine  justice,  in  rewarding  the 
good  and  punishing  the  evil  in  this  world,  and 
still  more  iu  the  world  beyond  (vers.  16-22). 

2.  First  Division,  first  struphe. — Ver.  1-8.  Every 
human  action  and  effort  are  subject  to  the  law  of 
time  and  temporal  charge. — To  every  thing 
there  is  a  season,  and  a  time  to  every 
purpose  under  heaven. — "Every  thing," 
namely,  every  thing  iliat  man  undertakes  or  does 
on  earth  ;  a  very  general  expression,  more  clearly 

defined  by  the  following  |'3n"73  every  business, 
every  undertaking,  but  more  clearly  illustrated 
in  the  subsequent  verses  in  a  number  of  speei:il 
examples. —  pi  lit.,  precision,  limitation,  indi- 
cates in  later  style  (Neh.  ii.  G;  Esth.  ix.  27,  31), 
a  certain  period,  a  term  for  any  thing,  whilst  the 
more  common  jl^'  (lime)  signifies  a  division  of 
time  in  general. — Ver.  2.  A  time  to  be  born 
and  a  time  to  die. — This  is  the  original  text. 
Zock.  renders,  "  its  time,"  to  the  8th  verse.*  The 
Sept.  and  the  Vulg.  e.tpress  this  construction 
genilively   {naipoi;   tov  TtKetv   k.  r.  ?..,  tcmpus  nas- 

cendi,  etc  )  The  word  ni77  does  not  stand  for  the 
passive  ^]'1^^  to  be  born  (Vulg.,  Luther,  Ew- 
ALH,  Gesknits,  Elster),  but  like  all  the  fol- 
lowing infinitives,  is  to  be  taken  actively :  to  bear. 
The  constant  usage  of  the  Old  Testament  favors 

this  rendering  with  reference  to  the  verb  \V. 
and  also  the  circumstance  that  with  m;  an  un- 


*[ZocKLER  renders  "ils  time  to  be  born  and  ils  time  to 
die,"  making  it  nil  dependent  (this  and  the  following  vrrses) 
on  the  first  "every  tiling  has  its  time."     On  rai  see  Text 

't  ; 
notes,— T.  L.] 


S6 


ECCLESIASTES. 


Jerlaking  (]'3n),  a  conscious  and  intentional 
iction  or  business  is  to  be  named,  wliicli  can  only 
be  said  of  the  niaieiuil  part  of  the  act  of  human 
birth,  and  not  of  that  of  the  child.  Death  fit- 
tingly follows  closely  to  birth.  By  this  juxtapo- 
sition of  the  acts  wliich  mark  the  entrance  into 
life  and  the  exit  from  it,  the  whole  aroun  within 
which  the  subsequent  actions  are  performed,  is 
from  the  beginnin'.;  •■  marked  by  its  fixed  limits  " 
(HiTztG).  A  time  to  plant  and  a  time  to 
pluck  up  that  which  is  planted. — For  the 
affinity  between  these  two  ideas  and  that  of  birth 
and  death,  comp.  Prov.  xii.  12  ;  Ps.  i.  37  ;  xxxvii. 
35  f.;    xcii.  13  f.;   cxxviii.   3;   Dan.   tv.    11,   20; 

Matth.  iii.  8-10:  vii.  17  f.;  xt.  18.  11p;^'2  pro- 
bably from  Chald.*  '\pjf  "root,"  means  origi- 
nally to  root  out,  to  unroot,  but  is  always  else- 
where in  the  0.  T.  used  metaphorically,  e.  g.,  of 
the  destruction  of  cities  (Zepti.  ii.  4),  of  striking 
<lown  horses  or  oxen,  and  making  them  useless 
by  severing  the  sinews  of  tlieir  hind  feet  (Gen. 
xlix.  0).— Ver.  3. — A  time  to  kill  and  a  time 
to  heal, — A  negative  thought  here  precedes,  as 
also  in  the  subsequent  clauses,  till  the  first  of 
ver.  5,  after  which,  until  tlie  end,  the  positive  or 
negative  idea  alternately  precedes.  "  To  kill  " 
(J1"in  lit.,  cut  down,  or  slab)  indicates  the  in- 
flicting of  the  very  wounds  whose  healing  the 
following  verb   points  out. — Ver.  4.  A  time  to 

Tweep,  etc.  —  n037  appears  only  on  account 
of  similarity  of  sound  to  be  placed  immediately 
after  01337,  as  in  the  following  clause:  nip"1  to 
leap,  to  dance,  appears  to  be  chosen  on  account 
of  its  like  sounding  ending  as  a  contrast  to  ^133 
to  lament  (KO-Tsndni.  plangere).t — Ver.  5.  A 
time  to  cast  aw^ay  stones,  and  a  time  to 
gather  stones  togsther.— In  this  first  expres- 
sion there  is,  of  course,  no  allusion  to  the  de- 
struction of  the  temple,  of  wliich,  according  to 
Mark  xiii,  2,  not  one  stone  shall  remain  upon 
another  (as  IlKSGSTEXBERa  and  others  think), 
and  quite  as  little  to  the  stoning  of  malefactors, 
or  to  the  throwing  of  stones  on  the  fields  of  ene- 
mies, according  to   2  Kings  iii.  19,  25  (Hitzio, 

*  The  ro'>t,  tliongh  not  frequ^n*,  is  commin  enough  in 
Hebrew  fir  tllis  lunpose;  wli>  gj  to  tUd  Olialduic i* 

t[All  silctl  infinitives  as  r'k>dh  and  s^phftdh  h  ive  n  like 
rhvinini;  Tlie  fact  th  it  ac:o  mts  for  tne  clioii;e  bnrrt  is 
Fdtliur  th-i  Rimilaiity  uf  prituaiy  uMi^e  wliicli  ii  found  in 
vi'i-lis  of  datii'iug  and  mourning.  AH  p:i3sion3  in  eaily 
limes  wer"  expressed  by  a  viol.jico  of  outward  MCtiori, 
BMcli  as  becalm,;  the  breast  rending  tbe  garments,  rolling 
on  the  eurtb.  etc,  thtt  in  these  colder  days  of  the  world's 
old  age  would  hn  deem -d  utterly  extravaganf.  Thus, 
in  the  Greek  KOjrreaOai.  m"ntiotied  by  ZiicKLEa  n>m-r's 
irpoTrpoicuAi'i'SeaSat  Hidii  XXII.  221.  H>-I>rew  ni3D  prima- 
rily to  siii.t'i  111-*  breiisr.  \Vw  still  tiiid  tr,ices  of  it  in  m,i- 
dern  words,  tliougli  aim  st  worn  nut,  Tlnn  our  word 
pi'jint  is  hut  a  fteUle  echo  of  Ihe  Latin  p'anijtTC.  In  the 
Svriac  tills  aaiQ'*  root,  Ikto  r-mdered  lo  d'lnc'^,  is  used  in 
th-^  .\phel  conjugation  for  mourning  Tims  in  that  i^hil- 
ihen's  dit'y,  or  |day  wp  m  w-irds.  reeitel  by  fur  Saviour, 
Matth.  xi.  17,  the  word,  in  the  Pesehito  Version,  lor 
mouniiQg  is  npiX,  for  dancing  ^p'^,  in  Roman   letters, 

arkfl.  rftk^d.  A  play  upon  words  nf  this  kinrl  is  proof  that 
the  M  spel  (of  M,itthcw  at  b-.istl  in  iti  oral  fum  hcf.re 
any  wrltio^.  was  Aramac.  and  that  mir  Siviiinr  spoke 
It.  Such  iliiMrenN  dirties  are  very  t-narious,  and  it  ninst 
liave  lieen  (d  long  standing  The  play  upon  words  tliaf, 
it  gives  c  iiild  ii'it  have  been  original  in  the  (jrcek,  though 
•itciWflrcls  e.irly  translate  1, — T,  U 


Elstek,  etc.  But  aM3N  "^Sm  is  here  identic^ 
with  7pp  "  to  free  from  stones,"  Isa.  v.  2;  Ixii. 
10,  and  alludes  therefore  to  the  gathering  .and 
throwing  aw,ay  of  stones  from  the  fields,  vine- 
yards, etc.;  whilst  the  latter  expression  naturally 
means  the  collecting  of  stones  for  the  construc- 
tion of  houses  (as  \'AmisGER  justly  observes). 

A  time  to  embrace,  and  a  time  to  refrain 
'  from  embracing. — Whether  the  connection  of 
the  preceding  expressions  with  pUn  to  embrace, 
is  really  effected  by  the  fact  that  one  embraccp 
with  the  hand  the  stone  to  be  cast,  as  HiTzir. 
supposes,  is  very  doubtful.  At  all  events,  how- 
ever, p2n  means  the  embrace  of  love  (Prov.  v. 
20),  ,and  the  intensive  in  the  second  rank  is  pur- 
Ijosely  placed  there  to  indicate  that  every  excess 
of  sexu,xl  intercourse  is  injurious. — Ver.  H.  A 
time  to  get,  and  a  time  to  lose. — 13N  as 
a  contrast  to  !£'p3  must  clearly  here  mean  to 
lose  (or  also  to  be  lost,  to  abstain  from  getting, 
Vaihinrer)  although  it  every  where  else  me.".ns 
to  destroy,  to  ruin;  for  in  all  the  remaining 
clause.'!  of  the  series,  the  second  verb  asserts  di- 
rectly the  opposite  of  the  first.  In  contrast  to 
ihe  unintentional  losing,  the  corresponding  verb 

^'7tyn  of  the  second  clause  then  indicates  .in 
intentional  casting  away  of  a  possession  to  be 
preserved  (2  Kings  vii.  1.5  :  Ezek.  xx.  8). — A 
time  to  rend  and  a  time  to  sevy. — One  might 
here  suppose  the  rending  of  garments  on  bearing 
sad  tidings  (1  Sam.  i.  11 ;  iii.  39  ;  Job  i.  20;  ii. 
12;  Matth.  xxvi.  03),  and  again  the  sewing 
up  of  the  garments  that  had  been  thus  rent  as  a 
sign  of  grief.  And  also  by  the  following  "  to 
keep  silence "  one  would  first  think  of  the 
mournful  silence  of  the  sorrowing  (Gen.  xxxiv. 
o;  Job  ii,  13). — Ver.  8.  A  time  to  love,  etc. — 
Love  and  hatred,  war  and  peace,  forming  an  in- 
ter-relation with  each  other,  are  now  connected 
with  the  contents  of  the  preceding  verse  by  the 
intermediary  thought  of  the  agreeable  and  disa- 
greeable, or  of  well  and  evil  doing. 

3.  First  Dii^ision,  second  strophe  — Vers.  9-11. 
In  consequence  of  the  temporal  character  of  all 
worldly  action  and  eifort,  human  knowledge  is 
also  especially  ineffective  and  feeble  in  presence 
of  the  unsearchable  ruling  of  the  Eternal  One. 
— What  profit  hath  he  that  -worketh  in 
that  Tvherein  he  laboureth  ? — I  hat  is,  what 
profit  do  ail  the  various,  antagonistic  actions,  of 
which  a  number  lias  just  been  quoted  {ver.  3-8) 
bring  to  man  ?  The  question  is  one  to  which  a 
decidedly  negative  answer  is  expected,  and 
draws  therefore  a  negaiive  result  from  the  pre- 
ceding reflection  :  There  is  notliing  lasting,  no 
continuous  happiness  here  below, — Ver.  10.  I 
have  seen  the  travail,  etc. — Comp.  chap.  i.  13. 
This  verse  has  simply  a  transitional  meaning:  it 
prepares  us  for  liie  more  accurate  description 
given  in  ver.  11  of  tiie  inconstant,  transitory  and 
feeble  condition  of  human  knowledge  and  effort, 
in  the  presence  of  the  iinsearciiable  wisiloin  of 
God. — Ver  11.  He  hath  made  every  thing 
beautiful  in  his  time. — The  principal  empha- 
sis rests  on  the  word  ini'3  "in  his  time,"  as  Ihe 
connection  with   the  foregoing  vers.  1-8  6how.s. 


CJBAP.  hi.  1-22. 


67 


God  has  arranged  all  things  beautifully  in  this 
life  (comp.  Gen.  i.  31),  but  .'ilnMys  only  "in  his 
time,"  alw.ays  only  so  that  it  renmins  be.iutiful 
and  good  for  man  during  its  ie:-t rioted  time,  but 
after  that  becomes  an  evil  for  him;  therefore 
always  only  so  that  the  glnrv  of  this  eartii  soon 
reaches  its  end. — Also  he  hath  set  the  vrorld 
in  their  heart. — (Zijckler's  rendering,  eternittf 
in  their  heart), — That  is,  in  ihe  hearts  of  men  ;    for 

the  suffix  in  t3213  refers  to  the  children  of  men 

T  •  : 

in  ver.  11,  whilst  in  the  subsequent  clause  the 
individual  man  (□IXH)  is  placed  opposite  to  the 
one  God.  This  clause  clearly  holds  a  rising  re- 
lation to  the  contents  of  the  preceding:  God  has 
here  below  not  only  arranged  all  things  well  for 
man  in  this  temporal  period  ;  He  has  even  given 
them  eternity  in  their  hearts.  This  is  clearly 
the  author's  train  of  thought.  With  eternity 
given  to  the  heart  of  man,  he  also  means  the 
knowledge  of  God's  eternal  natui-o  and  I'ule,  iii- 
n.ate  even  in  the  natural  man,  that  notitia  Dei 
naturnlis  insita  s.  innu.^r,  u-hicli  Paul,  Rom.  i.  19 
f.,  describes  as  an  intellectual  perception  of  God's 
eternal  power  and  divinity,  peculiar  as  such  to 
man,  .and  which  develops  itself  in  the  works  of 
creation.     It   appears   as    well   from   the   word 

0373  (heart,  here  in  the  same  sense  as  i. 
13—17,  etc.).  as  from  the  following:  "So  tliai  no 
man  can  find  out,"  that  it  is  substantially  this 
natural  knowledge  of  God,  namely,  something 
belonging  to  the  realm  of  human  conception,  a 
moral  good  from  the  sphere  of  intellectual  life. — 

that  the  author  means  by  the  expression  □/li^PI 
(consequently  not  simply  the  character  of  im- 
mortality)—although  he  must  have  considered 
this cln><ely  connected  with  the  natural  conception 
of  God,  according  to  chap.  xii.  7.  For  this  re- 
strictive cl.ause  clearly  expresses  a  restriction  of 
human  nature  in  an  intellectual  sense,  an  inabi- 
lity to  find,  which  is  equal  10  an  inability  to 
know.  But  as  certainly  as  iliis  inability  to  know 
refers  to  the  extent  and  limits  of  Divine  action, 
so  certainly  will  also  the  knowledge  of  the  hu- 
man heart,  expressed  by  HDIty'Tl  be  a  religious 
knowledge  referring  to  God  and  Divine  things. 
Therefore  we  would  reject  as  opposed  to  the  text 

those  explanations  of  Q Vl^'H  which  give  to  this 

expression  the  sense  of  "world  "  (Vulg.,  Luther, 
Umbbeit,  Ew.^Li),  Elsteb,  etc.).  or  "worldly- 
mindedness  "  (GuSENins,  Kn'Obel).  or  "worldly 
wisdom,"    "judgment"    (Gaab,    Spohn)  ;    also 

HlTZiG,  who,  however,  contends  for  aSj*  instead 

of  lD?!^.  And  besides  the  connection,  the  style 
of  the  entire  Old  Testament  and  of  this  book  is 
opposed    to  this  rendering;    according   to  them 

Q^iJ'  is  always  eternity  (comp.  Eccles.  i.  4.  10; 
ii.  If) ;  iii.  14;  ix.  6;  xii.  5)  and  first  receives 
the  signification  of  "  world  macrocosmos"  in  the 
literature  of  the  Talmud.  —  So  that  no  man 
can  find  out  the  work  that  God  maketh 
from  the  beginning  to  the  end. — That  is, 
this  one  restriction  is  laid  on  this  human  con- 
ception of  the  Eternal  One,  that  it  can  never  ob- 
tain a  perfect  f-nd  truly  adequate  insight  into  the 


Divine  plan  of  the  world,  but  rather,  is  onlj 
able  to  perceive  the  unsearchable  ways  and  in. 
comprehensible  decrees  of  God,  fragmcntarily 
and  in  a  glass  darkly  ^Rom.  ii.  3"J  ;    1  Cor.  xiii. 

12).  lE'N  '73D  is  here  clearly  in  the  sense  of 
onli/  that,  ••except  that,"  therefore  synonymous 
with  ^3  DSN  formerly  used  for  tbis  (Amos 
ix.  8;  Judges  iv.  9 ;  2  Sam.  xii.  14).  Comp. 
Ew.'iLD,  Leiiibuch.  §  354  b.  The  deviating  signi- 
fications Vulg.,  Gr.sENins:  "ita  ut  7wn  ;"  (Sept.. 
Herzfeld:  bTTu^iiTj:  "in  order  not,"  Knobel  : 
"without  that;'  Hxtzig,  Umbreit,  Haus  : 
"  without  which,"  etc.)  are  not  only  inconsonant 
to  the  text,  but  without  sufficient  linguistic  au- 
thority, so  far  as  regards    the    signification    of 

■^D'X   '73D* — The  author  is   here  silent    in  re- 


•[VtT.  11.  The  etrong  objection  to  the  interpretation  ol 
Gesenius,  Db  Wette,  ami  Knobel,  is  that  the  New  Te-jT,.t- 
nient  use  of  the  word  world  for  worldlinf^n,  tnrr  of  ttic  vjcrhl, 
is  uuknuWD  to  the  tlebrew  eicriptureB.  Equally  unwarranlt^il 

are  IIitzig  and  Stcabt  in  first  transforming  Q"?!!'  into 

^371?  (not  found  in  Hebrew  in  any  each  sense,  bnt  sup- 


posed to  be  equivalent  to  the  Araliic     .1  1  r.  |     and  then 
rendering  it  "  knowledge,  without  which,"  etc.    The  Araltic 


"'"     f^5) 


sense  of  the  verb 


r^ 


to  knmp,  is  later  than    the  pri- 


marj'  Hebrew,  to  be  hidden  or  obscure,  though  coming  fr-im 
it  liy  a  seeming  law  of  contraries  peculiar  to  iho  Shfiniti  ■ 
U'U^as ;  it  is  knowUdgt  as  discovery^  or  science  strictly,  ui  tiir 


hidden  fowfii.  It  ie  only  in  the  Arabic 


^ 


w 


mtmditx^ 


equal   to  C^Vl^'^   that  the  old   Hebrow  primary  a;ip'Mrs. 

Besides,  this  view  of  Hitzig  and  Stuart  is  at  war  wilh  the 

ItyX  ^730  which    they  liave  no  right  to  render   wit'ioiit 

wfiic't.  Thn  proppr  wiy  of  expressing  that,  ia  Hfbrcw, 
wuuKl   be  by  placing  "^t^J?  first,  and  full -wiug  it  wiih  tli>- 

personal    suffix   and   a  different   particle,  l'^^7?,0    "It^X 

TT  :  "  •  ■-■  ~. 
(which  without  it  they  cannot,  etc.).  A  plansibb'  rende'inj 
ip, '•  b'- hath  pnt  nhscurifi/ in  their  hearts;"'  Imt  this,  tb<>ut;h 
Hgre  -UiX.  with  ihe  p-  imary  s-n^o  of  the  verb,  never  uci'tirK 
as  a  sense  of  the  noun.     The  view  of  Zockler,  substiiniijtily 

agreeing  with   ooo  given  by  Geieb,  that   O'^I^J!    here.  >  r 

T 

eternity  regarded  as  in  th"  heart  of  man,  refers  to  the  natu- 
ral liuniaii  recognition  iif  the  eternal  power  rind  (iodhiad.  iie 
spfki'ti  of  by  Paul,  R-m.  i.  2i>  pr'-s-nts  an  almirilile  niean- 
ing  if  it  can  be  Bustained.     It  may  be  said  that  it  is  giving 

lI371^*  too  much  of  an  abstra'^t  pen-ie,  but  it  is  certain  that 
the  writer  infends  here  no  comninn  thouirbt.  and.  thereTore, 
the  word  employed  may  t^e  fairly  .xteudcd,  phil"b»gi- 
cally,  to  its  utmost  limits.     It   can"  l.ardly  bo  recoticiled, 

however,  with  the  1^'>?    'SsD  which  Zockleu,  without 

any  other  warrant  than  bin  own  apoprttnn.  makes  equivnletit 
to  '3  Q9X  and  then  rend'-rs  it  nur  d-i't'^  vicht  onhj  that  vol. 
thus  turning  it  into  a  mere  exceptive  liniit;it-nn.  as  i^  ab" 
done  by  Tremelups  and  GROTins:  excfptn  qiwd  non.    There 

are  no  Scriptural  examples  of  such  use  ■  f  ^7110  or  '73*3 

"^lyX-  fm*!  thi«  would  be  enonsh,  even  if  everv  reader  drd 
not  feel  that  thei-eii-^-stiniethinir  in  it  at  war  with  ill"  whole 
spirit  of  this  profound  declaration.     In  this  eonii»ouiid  ]i:!rti- 

cle  *^3!0  the  T2  'S  nepitiv.  implying //I'wrfrrrj^c.  and  in'en- 
fiifyinx  the  negation  in  the  other  j)art.  The  LXX.  have, 
therefore,  propertv  mndTeil  it  ottui?  ;nij,  thnt  vnt  or  ratiier. 
in  such  a  way  that  w^t  foTrwy.  in  di^iinrtion  from  tm,  reter- 
rinir  tti  the  mnvTi^>r  of  .•M-r.impli.'ibTng  r-tther  tlmn  to  th»» 
purpose   itself).     -'Re  hath  so  piesented  it  tn  their  mind:) 


fi8 


ECCLESIASTES. 


spect  to  the  profoundest  reason  why  man  cannot 
tlioroughly  know  and  comprehend  the  works  and 
ryign  of  Uod,  that  is  the  interruption  of  the  ori- 
ginal pure  harmony  of  his  Spirit  by  means  of 
tsin  ;  he  is  so  because  he  would  S3em  rather,  as 
it  were,  purposely  to  presuppose  this  fact  than 
emphatically  to  express  it. 

4.  Second  Division,  first  strophe.  Vers.  12-15. 
Human  happiness  is  temporally  restricted, 
consisting   mainly    in   the    cheerful     enjoyment 

thit   they  cannot,  etc.    So  the  Targum   X/T  the  Syriac 

N^l  TX,  Rasbi  X'7ty  nj,  Aquila  w«  ovx..  Vulgate,  Pag- 

nin.  Dnis.  Merc,  id  wm. 

That  other  idea,  however,  of  the  word  as  world,  world- 
time,  world-plan  (see  ver.  14),  which  ha-i  been  so  lully  dwelt 
upon  in  the  Excursui  on  the  Olatuic  Wordw,  p.  44,  hariiio- 
vizes  perfectly  with  the  irninediatB  context,  and  the  whide 
twiior  of  the  deeper  reflections  contained  in  this  liuok  :  Tlie 
world-problem  hath  God  bo  put  into  their  hearts  (literally, 

given  in   their   heart,  DDl^    TPJ) — presented    to    their 

minds, — or,  as  the  Vulgate  well  eipresaea  it,  tradidit  dispu- 
tationi  eorum,  tha.t,  etc.  Whether  we  take  it  in  the  cnsmi- 
cal  or  olamic  sense,  what  a  comment  upon  this  is  furnislu'd 
by  the  ancient  schools,  (jlreek,  Egyptian,  Persian,  or  Ori- 
ental generally,  in  their  endless  cosraogonical  disjuitationi 
iin  the  world,  its  first  matte'',  its  first  moving  principle^, 
its  origin, — on  the  question  of  its  duration,  whether  it  had 
a  beginning  or  would  i-ver  hive  an  end,  whethjir  it  had 
any  thing  immutable  (to  ovTajq  6y)  or  was  ever  phenome- 
nal and  flowing, — whether  ther'3  were  more  w^>rlds  than 
one,  either  in  time  or  space — in  short,  whence  it  came, 
how  it  existed,  and  whit  was  it  all  for,  or  what  did  it 
truly  mean.  These  disputations  were  much  older  than 
ThaltfS,  and  Solomon  must  have  heard  of  them,  at  lea->t, 
even  if  unacquainted  particularly  with  all,  or  any,  of  the 
theories  held.  Let  any  one  see,  especially,  how  these  dispu- 
tations of  the  early  ante-Socratic  Greek  schools  are  summed 
up  by  Xenophon,  Memorabilia,  1. 14 :  tmu  tc  nepi  t^s  roir 
TravTwi"  </»i'0"£W9  iJ.epi/j.vun'Tiav  k.  t.  A.,  and  he  will  well  appre- 
ciate the  force  ut  the  strong  language:  *'so  that  they  cannot 
find  it  out  to  the  end  from  the  beginning," — especially  as 
confirmed  by  tlie  still  more  striking  declaration,  viii.  17  : 
"yea,  though  a  wise  man  (a  philosopher)  say  that  he  knows 
it,  yet  shall  he  not  be  able  to  find  it  out."  In  the  time  sense, 
or  tlie  olamic  aensc  of  the  word  world,  it  is  still  mnie  clear, 
especially  when  regarded  as  the  great  olam,  or  world  period, 
or  world  idet(ver.  14),  compared  with  that  list  of  brief  p  tss- 
mg  times  mentioned  before  a^  belonging  to  *'  things  beneath 
the  sun."  The  writer  had  presented  special  seasons  belong 
iug  to  the  chief  occupations  and  events  of  hun>an  life — a 
time  to  plant,  a  time  to  love,  a  time  (o  hate,  to  mourn,  to 
rejoice,  etc.  The  fitness  of  these  man  could  study  and  per- 
ceive, but  the  great  all-containing  time,  the  encirclins;  eter- 
nity or  world  time  who  could  understand. — God  had  so  pre- 
sented this  to  the  human  thought,  the  human  miud,  that 
though  it  could  reason  w^rll  of  passing  events,  it  •'  could  n  jt 
find  out  the  end  from  the  beginning."  It  could  notdncover 
the  world  idea  (ver.  14),  that  higher  wisdom  tluiti  the  natural 
from  which  it  all  depend-d,  ULir  that  deeper  wisdom  than  na- 
ture to  which  it  was  all  as  a  means  t')  an  end.  Even  in  its 
highest  state,  taking  the  form  of  the  most  lauded  science,  it 
was  only  the  study  of  links  (see  remarks.  Int.,  Met.  Ver.),  "f 
adaptations  to  adaptations,  among  which  it  could  never  find 
beginnings  nor  ends.  Something  greater  might  be  divined 
by  faith,  but,  otherwise,  it  was  as  unsearchable  as  the  wis- 
dom 80  anxiously  inquired  after.  Job  xxviii :  '*  The  deep 
saith  it  is  not  in  me,"  etc.  It  was  true  even  of  phy.sical 
knowledge,  that  it  could  not  find  out  its  own  limits,  when 
taken  comparatively.  The  individual  man  occupies  but  a 
point  in  the  great  world  cycle.  As  things  go  round,  he  sees, 
or  may  see,  "  how  they  are  all  fair  in  their  season,"  each  fit- 
ting to  the  one  next,  and  so  on,  as  far  as  he  may  carry  his 
researches;  but  ^vhat  it  is  aH  about,  or  what  it  all  mein-i, 
that  no  science  of  nature  can  reveal  to  him.  His  angle  of 
vision,  even  with  the  mightiest  aid  it  has  ever  had,  or  may 
expect  to  have,  is  too  small  to  take  in  more  than  a  vnry  few 
degrees,  or  a  very  few  seconds  of  a  degree,  in  the  mighty  arc 
we  are  traversing,  or  have  passed  during:  tin"  longest  known 
times  that  either  history,  or  the  observation  of  nature,  has 
revealed  to  vis.  The  thought  is  not  beyond  what  may  be 
ascribed  to  Koheleth,  with  his  grand  cyclical  ideas,  and' no- 
thing could  be  in  better  harmony  with  the  contexts,  or  the 
peculiar  particles  by  which  th^-y  are  united.  There  are 
some  rich  homiletical  thoughts  arising  from  such  a  view  of 
verses  11th,  14th,  and  16th«  but  they  belong  in  another 
place.— T.  h.] 


and  proper  use  of  the  moment,  because  it 
depends  on  the  immutable  decrees  of  divine 
laws,  claiming  fear  and  humble  submission,  ra- 
ther than  bold  hope  and  eti'ort. — I  know  that 
there  is  no  good  in  them^namely,  in  tlio 

*' children  of  men,"  (ver.  10)  to  whom  the  0^13 
ver.  11  already  referred.  Q3  "in  them  with 
them,"*  is  mainly  synonymous  with  **  for  them  ;" 
comp.  ii.  24.  \1^T  is  literally,  "  1  have  per- 
ceived, and  I  know  in  consequence  thereof;"  it 
means  the  past,  in  its  result  reaching;  into  the  fu- 
ture, here  also  as  in  ver.  14. — But  for  a  man  to 
rejoice  and  do  good  in  this  life. — Together 
with  the  gratefully  cheerful  enjoyment  of  life's 
goods,  the  "  doing  good  "  is  here  named  more 
distinctly  than  in  chap.  ii.  26,  as  a  principal  con- 
dition and  occupation  of  human  happiness.  And 
therewith  is  also  meant,  as  that  passage  shows, 
and  as  appears  still  more  detinitely  from  the  pa- 
rallels in  l*s.  xxxiv.  14;  xxxvii.  3;  Isa.  xxxviii. 
3,  etc.,  not  merely  benevolence,  hut  uprightness, 
fulfilment  of  the  divine  commands  (comp.  xii.  18), 

For  the  meaning  of  31D  nit^Jt?.  in  the  sense  of 
**  be  of  good  cheer,"  to  be  merry  (Aden  Ezra, 
Luther,  de  Wette,  Knobel,  Hitz[(;.  etc.)  there 
is  not  a  single  philological  proof;  for  in  chap. 
ii.  24;  iii.  22;  v.  7,  etc.,  there  are  similar 
phrases,  but  still  materially  different  from  this 
one,  which  express  the  sense  of  being  merry."  f 
— r''n3  lit.,  "m  his  life'*  refers  again  to  the 
singular  CDlXn,  ver.  11,  so  that  in  this  verse  the 

°  T  TX 

singular  and  the  plural  use  of  this  verb  alter- 
nates as  ill  the  pi-ecedlng. — Ver.  18.  And  also 
that  every  man  should  eat  and  drink,  etc., 
it  is  the  gift  of  God.  Clearly  the  same  thought 
as  in  chap.  ii.  24,  2-3.  The  particle  CDJ],  intro- 
ducing still  another  object  of  perception  to  'Hi^^* 
besides  that  named  already  in  ver.  12,  refers  to 
the  whole  sentence.  As  to  the  peculiar  con- 
struction of  the  first  conditional  clause  without 
OX,  or  other  particle,  see  Ewald,  §  357,  c. — 
Ver.  14.  I  know  that  whatever  God  doeth 
it  shall  be  forever.  Herein  it  appears  that 
all  human  action  is  dependent  on  the  eternal 
law  of  God,  and  that  especially  all  cheerful,  un- 
disturbed enjoyment  of  the  blessings  of  this  life, 
depends  on  the  decrees  of  this  highest  law-giver 
and  ruler  of  the  world.  Comp.  the  theoretical 
description  of  the  ever  constant  course  of  divine 
laws  in  chap.  i.  4-11. — -Nothing  can  be  put   to  it^ 

nor  anything  taken  from  it.  To  it  {V^V)  namely, 
to  all  that  everlastingly  abiding  order  which  God 
•£It  is  by  no  means  clear  that  the  pronoun  in  03  refers 
to  persons.  The  most  natural  connection  would  be  with  thi 
things  mentioned  above,  and  all  summed  up  in  tha  i27\  DX 
of  ver.  11  :  ■'  No  good  in  thv^se  things  except  to  rejoice,  cic." 

The  0  in  CD3'73  wouJd  not,  graaimatically,  sever  this,  sine* 

T   ■    : 
it  does  not  belong  to  the  main  assertinn. — T.  Tj. 
t  y\0    mt;?!?,    has  uiot  here,  a-t  Zockier  well   sayd,  the 

sense  nf  "  beins  merry ;"  neither  can  it  be  taken  a3  donotin*? 
hnieficence ;  or  even  good  conduct  (doing  tho  divin.'  cdiu- 
mands),  in  a  general  moral  sense.  It  atricth'  meaus  to  dn 
wJl,  in  tho  HHiHeof  pr  Hperity,  to  hav  •  sueocse— cirrespiuid- 
in^totlin  (ire. -k  ev  TrpaTTeii/,  rather  th  in  to  eu  n-oieif,  or  tu 
jTatj^siv. — T.  L.] 


CHAP.  ni.  1-22. 


M 


makes,   to  all  those  eternally  valid  enactments 
of  the  Most    High.     For    the    construction    ]'X 

"^'OinS,  Comp.  EwALD,  ^  237,  c.  For  the  sen- 
tence: Sirach,  xviii.  6:  Revelation  xxii.  18. — - 
And  G-od  doeth  it,  that  men  should  fear 
before  Him. — And  this  by  those  very  immuta- 
ble laws  of  his  world-ruling  activity,  on  which 
men,  with  all  their  deeds  and  destiny,  depend  ; 
comp.  ix.  12;  2  Cor.  v.  11;  and  for  the  con- 
struction: Ezek.  xxxvi.  27;  Rev.  xiii.  15.  As  in 
those  places,  so  also  here,  the  expression  "doeth 
it  that,"  does  not  mean  "  in  order  that."  but  "  ef- 
fecting that"  "  making  it  to  be  so,"  accomplishing. 
By  NT'  '-to  fear,"  Koheleth  does  not  mean  a 
feeling  of  terror  and  horror,  but  rather  that  sa- 
cred feeling  of  holy  awe  which  we  call  reve- 
rence; but  nevertheless  "  he  here  considers  this 
reverence  not  as  a  beneficent  blissful  sensation, 
but  rather  as  a  depressing  feeling  of  the  vanity 
of  man  in  contrast  with  the  boundless  fulness  of 
the  power  of  God,  as  an  inward  shudder  at  the 
bonds  of  the  divine  decree,  which  envelop  him, 
and  by  which,  in  his  conception,  every  spiritual 
movement  is  restricted  in  advance  to  a  certain 
measure,"  (Elster).  —  Ver.  I-').  Tiiat  vo-hich 
hath  been  is  now,  and  that  which  is  to 
be  hath  already  been. — (X!n  -\23)  i.  e.,  is 
alrca'iy  long  present,  comes  of  old  (not  exactly; 
i-i  something  old,  as  HiTzia  translates,  turning 
the   adverb    into   a   subsiantive).     The   second 

clause  containing  nvnS  ^K'X  says,  literally, 
as  in  the  English  rendering:  "that  which  is  to 
b^."  For  the  sentence  comp.  i.  9  ;  vi.  10,  and 
especially  Jobxiv.  5;  Ps.  cxxxix.  15,  where  stiU 
more  clearly  than  here,  is  expressed  the  predes- 
tination of  all  the  destinies  of  man  by  God. — 
And  G-od  requireth  that  -which  is  past. 
(Lit.,  and  God  seeketh  that  which  was  crowded 
out).  He  again  brings  forth  that  which  the  vi- 
cissitudes of  time  had  already  crowdecl  out,  or 
pushed  back  into  the  past ;  Deus  instaarat.  quod 
ahiit  (  Vulgate).  This  signification  alone  of  E'p5' 
^TIJ  jlX  is  in  accordance  with  the  context, 
not  that  given  in  the  Sept.  Si/riac.  T.\rg.,  Heng- 
■iTE.NBERa,  etc.,  according  to  which  the  allusion 
iiere  would  be  to  the  divine  consolation  and  gra- 
cious visitation  of  the  persecuted,  (Matt.  v.  10; 
Luke  xix.  10,  etc.). 

5.  Second  Division,  second  strophe.  Vers.  16-22. 
The  restriction  of  human  happiness  appears  es- 
pecially in  the  numerous  cases  of  unsatisfactory, 
indeed,  apparently  unjust,  distribution  of  hap- 
piness and  unhappiness,  according  to  the  moral 
worth  and  merit  of  men,  as  this  mundane  life 
reveals  it,  as  well  as  in  the  uncertainty  regard- 
ing the  kind  of  reward  in  the  world  beyond, 
which  ever  exists  in  this  world  below.  And 
moreover  1  saw  under  the  sun. — The 
"moreover"  (HV)  refers  to  ver.  12,  and  there- 
fore introduces  something  which  comes  as  a  new 
conception  to  the  one  there  described  (and  also 
in  ver.  14  f),  and  which  holds  the  same  relation 
to  that  as  the  special  to  the  general. — The  place 
of  judgment,  etc.  Lit.,  at  the  place  of  judg- 
ment ;  for  OlpO  here,  and  in  the  subsequent 
clause  is  strictly  taken,  not  as  the  object  of  "  I 


saw,"  but,  as  the  accents  indicate,  is  an  inde- 
pendent nominative  (or  locative) — an  abrupt  con- 
struction which  produces  a  certain  solemn  im- 
pression well  adapted  to  the  excited  feelings  of 
the  pot't.  O'^pO  and  pnjf  judgment  and  righ- 
teousness, differ  materially  as  objective  and  sub- 
jective, or  as  the  judgment  that  must  serve  the 
judge  as  the  absolute  rule  for  his  decisions,  and 
as  the  practical  judgment  in  the  life  of  the  nor- 
mal man ;  the  latter  expression  is,  therefore, 
largely  synonymous  with  "  innocence."  virtue. 
In  contrast  to  both  ideas,  Koheleth  calls  i'^IH 
"  the  evil,"  "  the  crime,"  thinking  of  course,  in 
the  first  place,  of  objective,  and  in  the  second 
place  of  subjective  wrong,  or,  the  first  time,  of 
crime  as  a  wicked  judge  practices  it,  the  second 
time,  of  the  wantonness  of  the  wicked  in  general. 
— Ver.  17.  God  shall  judge  the  righteous 
and  the  -wicked. — He  will  appoint  to  llieni, 
therefore,  that  "judgment"  which,  according 
to  ver.  16,  is  so  frequently  in  human  life,  either 
not  to  be  found  at  all,  or  not  in  the  right  place: 
comp.  chap.  v.  7;  Deut.  i.  17;  Ps.  Ixx'xii.  1  If.— 
For  there  is  a  time  there  for  every  pur- 
pose, and  every  work. — That  is,  in  heaven 
above,  with  God,  the  just  judge,  there  is  a  time 
to  judge  every  good  and  every  evil  deed  of  men. 
U'J,  pointing  upwards,  (as  in  Gen.  xlix.  24,  Di?3; 
and  nj;,  here  as  elsewhere,  is  the  "  time  of  judi- 
cial decision,  the  term  ;"  comp.  chap.  ix.  11.  12, 
as  well  as  the  New  Testament  '/iicpa,  1  Cor.  iii. 
13;   iv.  2,  etc.     Others  read  Dt/  instead  of  DB' : 

T  T 

"  He  has  set  a  time  for  everything,"  (Hocbigant, 
Van  der  Palm.  Doderlein,  Hitzig,  Elster), 
but  which  is  quite  as  unnecessary  as  the  tempo- 
ral signification  of  □ty=time,  m  tempore  judicii 
(.liERONY.ims),  or  as  referring  the  expression 
to  the  earth  as  the  seat  of  the  tribunal  here 
meant  (Hah.n),  or  as  the  explanation  of  Dty  ac- 
cording to  tlie  Talmud,  in  the  sense  of  "  apprai- 
sing, taxing"  (FtjasT,  Vaihinger  :  "And  He 
appraises  every  action  "),  or,  finally,  asEwALD's 

parenthesizing  of  the  words  Van"'?^'?  n>'  '3 
whereby  the  sentence  acquires  the  following 
form:  "God  will  judge  the  just  and  the  unjusi. 
(for  there  is  a  time  for  everything),  and  will 
judgeof  every  deed."* — Ver    18.    Concerning 

•[CDE',  ver.  Vt,  there.    Tliis  litt'e  worJ  coming  in  bucli 

T 

connection  is  mist  sn£:ge,stive.  Ttio  thoiirlit  prt'.senti'rl. 
thougti  80  unobtrusively  expre^^e  I,  id,  in  i.-iilit^,  oue  ut  tlio 
modulating  Iihv  note^  of  ttiiTf  3iiigul;ir  boolv  'I'll  ■  i-i.nnoc- 
tion  between  ttiia  verse,  17tJi,  and  the  coiiiniL-ucem  -[.1  oi  til  ; 
cliapter  is  unmistakable.  In  coulr.ist  witli  tli-;  purlit-iilar 
times  and  occasions  ttiere  mentioneil,  there  is  lu-re  plied 
tlie  great  time,  ttie  great  olara,  to  vvhieh  all  I  lie  particular 
times  have  reference,  and  in  which  they  are  all  to  bo  judged. 
For   there,   too,  unto   every   purpose,  and  for   every  work, 

'^i?'^?  ^3  '7.J'1  ]'3n-'73'7  there  is  an  n;.',  atimcap- 
pointed.  It  immediately  leads  the  mind  away  from  this 
subsolar  state    (ty3t?n  mn)    to  that  higher  world  that 

more  remote  state,  or  worZrf  6eyo«'Z  (Jensvits)  to  which  all 
has  reference,  and  whichseems  to  be  constuatly  in  the  wri- 
ter's mind  as  aa  idea,  but  without  locality,  or  specific  man- 
ner, or  any  assigned  or  assignable  chronology, — as  though 
it  were  somettiing  he  firmly  believed,  but  could  not  defiiie, 
or  even  distinctly  conceive.  It  is  the  basis  of  alt  his  con- 
templations, the  ground  on  which  he  so  firmly  rests  in  the 
coucludii>s  declanttiau  of  the  book.    C31^    may  mean  axi9 


ro 


ECCLESIASTES. 


the  sons  of  men,  that  God  might  manifest 
them.  As  the  introihictory  words:  "  I  said  in 
my  heart,"  connect  the  verse  with  the  preceding 
one,  it  assumes  the  same  relation  to  ver.  IG  as  to 

that,  and  to  QISH  "JS  n-\2Thv,  and,  there- 
fore,  the  principal  thought  of  this  16th  verse  is 
to  be  thus  supplied:  "On  account  of  the  sons  of 
men,  does  this  unfinished  toleration  of  wrong  on 
earth  exist,  in  order  that  God  may  manifest  (try) 
them,  i.  e.,  grant  them  their  free  decision  for  or 
against  His  truth  (comp.  Rev.  xxii.  11).  For 
1^3,  to  test,  prove,  compare  chap.  ix.  1 ;  Dan. 
x\.  35,  as  well  as  the  Rabbinic  style,  according 
to  which  this  verb  means  "to  sift,"  "to  win- 
now" (SoHEBiiT,  5,  9).    a'n'rsn  oia'?  is  lit. 

^  '  ■     v:  T         TT  ; 

**  for  God  proving  them,"  a  somewiiat  liarsh  con- 
struction, hut  wiiich  has  its  analogy  in  Isa.  xxix. 
23. — That  they  might  see,  namely,  the  sons 
of  men,  for  whosj  iu.siructiou  the  test  is  indeed 
instituted  ;  since  Ood,  for  His  part,  needs  not  to 
see  it,  for  He  knows  in  advance  of  whiit  men  are 
made,  {Ps.  ciii.  14). — That  they  themselves 
are  beasts.  Men  are  heredechired  to  be  beasts, 
that  is,  not  better  than  the  beasts  of  the  field, 
not  on  account  of  their  conduct  (as  Ps.  Ixxiii. 
22),  but  on  account  of  their  final  dissolution, 
and  their  inevitable  sinking  under  the  dominion 
of  death  ;  comp.  ver.  11)  f.  ;  chap.  ix.  12,  and  also 
Hab.  i.  14 ;  Ps.  xUx,  20.  Therefore,  not  the  bru- 
tal disposition,  and  the  lawlessly  wild  conduct 
of  the  natural  mind  (Hitzig,  Elstkr,  e(c.),  but 
his  subjection  to  the  rule  of  death,  and  the  curse 
of  vanity  (Rom.  v.  I2ff. ;  viii  19  if.),  furnish  the 
reason  for  thi.«  placing  our  race  on  a  level  with 
the  brutes  (as  Lutkkii,  HsNOSTRNBiiiito,  Vaihin- 
OBR  correctly  assume). — "They  themselves," 


great  occasion,  crisis,  or  evfntiiality,  as  well  as  place.  Comp. 
Hen  xi.  9;  Ps.  cxtxiii.  3.  As  use  1  here,  it  strongly  calla  to 
luin'l  tlie  Orei-'k  e-cet.  ati  1  Dir'  iiiaiuier  in  whitiii  the  poets 
tiiJiploy  it  iO  tjXjiresi  i  si:u.l:i'  iudefinite  CDUtiust  wllli  tlnj 
present  state  nr  worM  in  lik  ■  charicteristic  iimnnT  Btylnl 
cvdikSe,  tiere,  D";s'-Us  [t'u'.-i  yi<l- <>/  imp).  Xhiis  Medea  (1  Jof) 
nays  to  her  chi.dr.-u.  eyOat^o.'Oiroi',  a^  thoujjh  jriving  them 
tiie  usuil  niattTiiiil  Ijk'ssiiitr,  iiiid  ilien  suddenly  checks  ber- 
Belt"  with  the  thought  of  wiiat  id  coining — 

iAA'EKEI-   Ta5'E"NeA'AE 

"but  THERE;  all  HERE  your  Father's  hand  has  taken  qui  to 
away."  There  in  th.it  other  world,  or  tune,  or  state  Tlio 
fxpr'-ssioii  seems  to  have  little  or  no  dirnc^  cuiiriectijn  with 
their  mythology,  or  the  tabled  r-'gioiis  of  H.i  l:-s  hut  rather 
to  have  coinj  troiu  this  itiuate  idea  of  the  hujtaii  B'PUi,or 
tiie  moral  uii'eesity  that  gives  bn-th  to  rim  tiiiight-.  of  rome 
other  world  and  titne  than  this,  but  without  known  chro- 
niiloiiy  or  loviajily.  Things  must  be  balanced:  somehow,  aud 
(iomewhere,  and  at  soiii^jtime,  the  equitixii  uiusc  be  ciun- 
pletcd.  For  a  similar  use  ol' e«ei  .-ind  ecfliSc.  oompiri^^.s- 
thylus  Ik*itides  230,  Pindar  Oli/mp.  II.  lOo,  mid,  eeperially, 
J'lato  R--p-ib.,S3iJ  D.,  where  both  terms  are  used,  with  my- 
thological reference  indeed,  but  rarryiiig  the  sa'U')  general 
and  most  impressive  chought  oi'aii  alter  worlii.  or  lime  of 
judgment,  as  a  correspojnience  to  this  :  ot  re  yap  Aeyo/.xej'oi 
ti.v9oL  TT^fil  TOiV  fv  "AiSou,  «>s  T^;>  'EN®A'AE  a5t<^(rafTa  Sel 
'EKEI  &L&iiyaL  ^itc-qv  k.t.  A.:  '"  Kor  the  myths  that  are  told 
US  resper-ting  Hades  (or  the  U'iS  en),  Imw  that  tlie  wrtmg 
doer  IIWUB  mu-it  make  co  iipeiisa'ioii  TIIERK,— mytlis  oucl' 
rieridel, — iiow  disturti  the  smil  w.tli  feai'  lest  thev'  be  true.'' 
This  striking  passage,  taken  in  its  remarkable  L-onnecti'm, 
ohowp  that  there  wx%  in  the  old  iJreek  luiml,  th  it  same  f -ar 
of  -'a  .juiigment  to  come,"  of  situieihing  awful  after  this 
world,  that  is  niw  felt  by  the  couirnon  modern  uiiiid.  It 
was  before  Christianity.  It  created  myths,  and  was  not 
created  by  them. —  It  is  the  voice  of  conscience,  independent 
("f  all  niyth"logies.  but  showing  itself  in  all  their  varied 
lormo,  &s  though,  wirhont  some  Buch  idifa,  religion  M-ould 
h.ivc  no  exist.  nce.—T.  L.) 


i.  €.,  apart  from  God's  redeeming  influence,  which 
can  finally  secure  to  their  spirit  eternal  life  and 
blessedness  notwithstanding  the  subjection  of  the 

body  to  death  (chap.  xii.  7,  13). — OH?  casts  the 
.action  back  on  the  subject,  and  serves  to  bring 
out  this  latter  with  special  emphasis,  comp.  Gen. 
xii.  1  ;  Amos  ii.  14;  Job   vi.  19,  etc.     According 

to  EwALD,  3  315,  a. — QhS  Tl'^'H  is  a  playful  in- 
tensity  of  the  sense  sometiiing  like  the  Latin  Ip- 
siss/mi;  but  Ewalo  can  quote  no  other  proof 
than  this  very  passage. — Ver.  19  affords  a  still 
further  illustration  of  the  comparison  between 
men  and  beasts,  which  extends  to  ver.  21  inclu- 
sive, with  the  view  of  forcibly  expressing  the 
uncertainty  of  the  destiny  of  the  former  in  and 
after  their  death. — For  that  which  befalleth 
the  sons  of  men,  befaUeth  beasts.  [Lit. 
Ger.  For  chance  are  the  sons  of  men,  and  chance 
fhf  beasU)  ;  this  because  they  are  both  eiiually 
under  the  dominion  of  chance  (n"ipD,  as  chap. 
ii.  14,  15),  because  the  lot  of  both  is  inevitably 
marked  out  for  them  from  ivithout,  (Hengsten- 
berg).  But  it  is  arbitrary  to  refer  this  appella- 
tion **  chance^"  simply  to  the  beginning  of  life  in 
men  and  beasts,  as  "the  issues  of  a  blind  fate," 
(Hitzig)  and  it  is  in  opposition  to  the  remark 
immediately  following:  (in  the  German)  '*  and 
one  fate,  or  chance,  overtakes  them  all;"  which 
shows  thiit  the  end  of  both  is  death,  striking  them 
all  the  same  inexorable  blow  ;  on  which  account 
it  is,  by  a  bold  metaphor,  called  '*  chance." — As 
the  one  dieth,  so  dieth  the  other,  that  is, 
in  external  appearance,  which  is  authoritative 
for  the  author's  present  judgment;  for  he  is  now 
disregarding  that  life  which  exists  for  man  after 
death,  as  he  simply  wishes  to  call  attention  to 
the  transitory  character  of  the  eartiily  existence 
of  our  race. — Yea,  they  have  all  one  breath, 
so  that  man  has  no  pre-eminence  above 
a  beast.  H^"^  is  here  as  in  ver.  21,  not  spirit, 
in  the  stricter  sense,  but  breath,  or  force  of  life, 
the  animating  and  organizing  principle  in  gene- 
ral, and  is  therefore,  in  that  more  extended  sense, 
applicable  to  men  as  well  as  beasts,  as  in  Gen. 
vii.  21  f.  ;  Ps.  civ.  29,  and  chap.  viii.  8,  of  this 
book.  On  account  of  the  broader  latitude  of  the 
conception  mi,  ''breath,"  tlie  following  remark, 
that  man  has  no  preeminence  (THIO)  over  the 
beast,  is  meant  not  in  the  sense  of  an  absolute, 
but  simply  of  a  relative  equality  of  both  natures; 
the  poet  will  place  both  on  ihe  same  level  only 
in  reference  to  the  external  identity  of  tlie  clo«e 
of  their  life  (and  not  as  Knobel  supposes,  who 
here  thinks  materialism  openly  taught).*   Comp. 

•[The  key  to  tlie  right  interpretation  -d'  the  whole  pa-page, 
ch:ip.  iii.  18-21,  together  with  a  complete  de'cnce  to  the 
charge  of  materialism  which   Knoliel  i-riugs  against  Kuhe- 

leth,  18  found  in  the  phraser  n*^3T     7^\     l3137»     «"'1 

QP17  TTDH.  ii  verse  IS  above  Thr*  first  i-;  r  iidered  in 
our  version,  "on  account  of;"  Vulj^iie  h.us  :i\m\Av  de.  {dr  Ji- 
His  fiomtnum) ;  Ixx.  Trcpi  AaAia?  vlihu  tou  ai/OfiMTTov  ("con- 
cerning the  talk  of  men"');  So  the  S>riac  N7^0D  7>^ 
("according  to  the  speech  of  the  son-*  "f  men  '')  —that  is 
"spi-akinfj;  alter  the  manner  of  men,"  bpeaking  liumanlv.  or 
more  hartiarw.  The  other  rendering,  "on  accr)unt  of,"  or 
*•  by  Tfa-ton  of"  (which  is  nearer  1 1  the  sense  of  the  phrase 
elsewhere),  comes  to  very  much  the  same  thing,  orexpre-ises 
the  lame  general  idea,  dee  Pb.  ix.  4,  whert*  it  is  r*-iider»d 
'•after  the  m.inrier  of."     It  is  an  intimalinn  that  th"  Im- 


CHAP.  III.  1-22. 


71 


also  the  dogmatical  and  etbioal  section. — Ver. 
-0.  All  go  unto  one  place,  i.  «.,  men  and 
beasts:  for  they  both  alike  become  dust,  as  tiiey 
were  formed  of  dust.  The  following  clause 
shows  that  by  the  "one  place,"  is  meant  the 
earth  as  a  common  burial  place  for  the  bodies  of 
men  and  beasts:  and  not  Scheol,  '*the  house 
appointed  for  all  living,"  (Job  xxx.  23)  — All 
are  of  the  dust,  and  all  turn  to  dust  again. 
Comp.  Gen.  iii.  19;  Ps.  civ.  29;  cvii.  4;  Siriich 
xl.  11;  xli.  10.  All  these  passages,  lilie  lliis 
one,  regard  man  solely  as  a  material  being,  and, 
in  so  far,  assert  a  perfect  likeness  in  his  deatli 
to  that  of  beasts.  The  question  whethsr  the 
spirit  of  man  shares  this  fate,  is  yet  unanswered. 
The  following  verse  refers  to  that,  not  to  afford  a 
definite  answer,  but  to  affirm  the  impossibility 
of  an  answer  founded  on  sense-experience. — 
Ver.  21.  For  who  kno'weth  the  spirit  of 
man  that  goath  upvyard'  —  The  interro- 
g.itive  form  of  this  and  the  following  clause,  is 
uueonditionally  required  by  the  structure  of  the 

sentence  and  the   context.     Therefore  Plvyn  is 

T       T 

not,  as  in  the  masoretic  text,  to  be  written  with 
the  n  arliculi,  but  with  the  il  inlerrogalivum,  (thus, 

n^i^n)  and  the  same  way  iu  the  following,  or 
niT'n.  The  construction  is  therefore  not,  as 
in  Joel  ii.  14,  that  of  an  affirmative  question,  but 
raiher  that  of  a  doubtful  one,  expressing  uncer- 

giiiiRe  of  tlie  tWlowing  verses  is  hypotlietical,  or  adapted  to 
it  supposed  stute  of  tilings,  sucli  as  Ivuheletli  liad  Called  up 
liel'ore  his  own  mind,  tliat  is,  '"said  m  his  heart."  If  is  the 
LiUguage  of  human  action.     The  Aiuhiau  rli'-tor.ei.ins  and 


critics  have  a  peculiar  phrase  for  it. 


JW^  o\J' 


"the  tnnjnie  of  the  condition."  (ir  *Mlie  c;i8e  speaking." 
Set^  Rabbi  TAXcriUM,  Arabic  Cnn^nen'.iiri/  on  Lamentations, 
III.  36:  mIso  iiiarg.  note  (iciiesis,  p.  36^  Thia  thnv  ;;et  I'roin 
the  Uabbiuicul  griinimuriaui  uud  ioLL^rpreterti  whu  have  a 
similiir  Hebrew  phrase,  I^IH    V\W1,  f^r  such  casesas  this. 

All  the  liinguage  following,  which  seenn  to  represent  miin 
ad  haviug  no  suiirautcy  over  the  beast,  is  affected  by  this 
liypothetical  iniL»iV83ion.  it  i**  man's  judgfneiit  upon  biin- 
a'*lf  as  proti'tnnL'ied  by  his  nwn  conduct.  The  writer,  in  this 
•'talking  to  ki.t  lieart,"  takes  loon  as  they  are.  as  thev  appear, 
fallen,  xNOrldly.  sensual,  a  •imal.  It  is  the  language  ottheir 
lives.  It  is  all  that  couM  he  gathered  by  one  who  confio'-d 
himself  to  tliis  view,  or  who  hid  nirhing  to  go  by  but  thei 
iibservationofihegener.il  human  couduct, — the  way  of  the 
world,     such  an  inierpretation  is  furlified  by  what  follows 

in  the  same  verse:  "that  Qod  might  prove  them,"  nT^S 

n3'n''Xn>  "rmkeitclearto  them"  by  their  own  experi- 
ence, their  -iwri  ways,  how  much  like  beists  tliey  are,  or  la- 
tlier.  how  much  like  beasts  ihey  live  and  die,  though  Hu 
ha'l  created  tliem  in  His  own  image.  It  calls  up  Ps.  xlix. 
12,  2J:  "Man  tliat  is  in  honor,  and  understaudeth  it  ni>t.  is 
like  the  beasts  that  periih.'  In  b  .th  caies  it  may  be  said, 
'•this  their  way  is  their  folly,"  and  we  have  no  iimre  right 
to  charge  Efjcureanism,  or  m  it'-rialism.  on  the  one  passage 
than  on  ihe  other  The  same  impression  of  hyitothetiial 
speaking  <s  produced,  and,  perhaps,  siill   iniMe  anongly,  hy 

th-»  pr  >n  inns  OH^  i^PH'  "-^  *'"^  ^^^^^'*  ^^  "''^^  verse. 
Zijckler's  opinion  tliit  this  is  ^i  opiy  an  intensive  phrase 
Hquivalent  to  ipsia.unii  h  not  satisfact  Ty.  Th  •  R  itionalist 
H II zis;  comes  nearer  to  ^h  •  rru-*  vinwot  th-^se  pronouns.  He 
con  lects  them  with  CDT3.  '"  or.vo  tiiein,"  to  "  try"  (or 
t^.st  tftPin),  to  let  th-^ni  see  {zurEin^i'cht  zu  brinien)  how  like 
beasts  they  ire.  So  S'uarr:  -  Tha-  rh^y  miglit  see  for 
themselves  "  As  is  oft^n  the  ca-te,  however,  in  Hebrew,  the 
sense  is  best  brought  out  by  the  mosE  literal  interpretation 
the  words  will  itear:  "Themselve-i  to  themadven."  or,  '-to 
let  them  see  that  th.  y  are  biasrs,  thunsdves  to  tkemnelve.s  ;^' 
nor  ill  their  tr-'atni'^nt  of  one  an  tiher,  as  (ieier  and  some 
<  thers  take  it  {finmo  lupus  hnmini),  hut  rather  "in  their  own 
ostiiu  iti  m"  (see  .Metric  1 1  VursiouJ,  as  they  are,  or  as  they 


tiiinty.  As  in  Pa.  xc.  11,  or  above  in  chap.  ii.  19, 
n  Jil'"  ^p  points  out  that  the  matter  isdifficult  of 
conception,  not,  at  first  view,  clear  ami  apparent, 
but  rather  eluding  the  direct  observation  of  sense. 
This  verse  does  not,  liierefore,  asserl  an  absolute 
ignorance  (as  Knobel  supposes),  but  rather  some 
knowledge  regarding  the  late  of  the  spirit  iu  the 
world  beyond,  though  wanting  certainty  and  ex- 
ternal evidence.  Concerning  the  return  of  Ihe 
spirit  of  man  to  its  Divine  Giver,  it  maintains 
that  no  one,  in  this  world,  has  ever  seen  or 
survived  it,  just  as  emphatically,  and  in  like 
manner,  as  John  [i.  18  and  1  Epi.st.  iv.  12]  as- 
serts of  the  sight  of  God,  that  it  has  never  been 
granted  to  any  man.  A  denial  of  the  immortality 
of  the  spirit  of  man,  as  an  object  of  inward  cer- 
tainty of  faith  [as  later  teslimony  from  thia 
standpoint  of  faith  shows,  chap.  xii.  7],  is  as 
little  to  be  found  in  this  passage  as  in  the  asser- 
tion of  John,  '*no  one  has  ever  seen  God,"  is  to 
be  found  a  doubt  of  the  fact,  certain  to  faith,  of 
the  future  beholding  of  God  (1  John  iii.  2). 
Ignoring  this  state  of  the  case,  the  Masora,  in 
order  to  destroy  the  supposed  skeptical  sense  of 
the  passage,  has  punctuated  the  twice  repeated 

n,  before  H/^*  and  before  mi^  as  articles,  and 
so  reached  the  thought  maintained  by  many 
moderns  (Geier,  Dathe,  Kosenmuelleu,  Heno- 
STENBRRO,  Hahn):  "Who  kuoweth  the  spirit  of 
man,  that  which  goeth  upward?  and  the  spirit 
of  the  beast,  that  which  gooth  downward  to  the 
earth  ?"  The  only  just  conception,  according  to 
connection  and  structure,  is  that  given  by  tin; 
Sept.,  Vulg.,  Chald.,  and  Syr.,  which  not  only 
Ihe  "rationalistic  exegesis,"  as  IlENOSTENBEnu 
supposes,  but  also  Luther.  Starke,  Michaelis. 
Elsteu,  and  many  others,  have  adopted,  who 
are  very  far  from  attributing  to  the  Preacher 
skeptical  or  materialistic  tendencies.* — Ver.  22. 


must  appear,  to  themselves,  in  Hie  light  of  thiir  own  gene- 
ral conduct. — tile  speakin/j  of  their  own  liv.n  This  view  at 
oncecie.irs  Knbtleth  himsell  troni  Knobel's  charge  of  mat.  - 
rialism ;  ihoujAh  we  see  not  htiw,  m  any  other  w;iy,  it  can  i  o 
dMuied.  It  IS  ^o  far  Irom  matirialt-ni  that,  to  Ihe  devcut 
rei'ler,  ir  immedi  itely  raises  ihe  oppi>:>ile  tliought.  W'h.ic 
Kohetoth  '^' saysiti  hts  hfart^^  thmughoiit  this  pissage,  is  .» 
mournliil  I'  bukw  (we  will  not  call  if  by  th  ■  lieartless  nani'i 
of  satire)  of  the  w  Tbilr,  sensual,  beas'like  lile  of  man; 
whilst,  by  this  very  aspect  of  it  be  poinrs  to  a  higher  des- 
tiny which  the  aoiniHl  life  of  men'  si  n-e  so  directly  r  ontra- 
dicts:  ■•  Whoki.ows  it,"  wlio  thinks  of  it  i,so"  the  next  mar- 
gitialnote)?  and  yet  Ihe  bar  ■  ihoi'g  t  of -uch  a  snper-eolur 
dentiny,  thou^ib  carrying  wirti  it  no  knowledge  of  C' ndiiioi. 
Id'ts  man  nbnve  the  earth  and  the  b-  a-^tf*  who  descend  wh'dly 
into   it.     There  is.  also,  an   evident    paronomasia,  here,  ol 

DnS  T\'yr\  with  the  two  words  rTDH^  U2T\^,  just 
precetiing;  and  this  also  furnish- s  eom-i  reasun  for  the  i)ei:u- 
liar  ftyle  of  oxpressi-ni.  making  il  all  the  more  forcible  la 
the  Hebrew  "-ars  aldressf-d. 

Thus  alsj  must  we  render  ver.  22.  by  giving  ''n''X">  tho 
sense  of_/u.d^7»*',rti  (at  in  many  oibcr  places)  instead  -f  i^i'jfit. 
as  a  fact.  Ii  is  the  i-ame  hypothetical  jvidgment,  founded  ou 
human  aetion.  or  what  nne  must  conclude  a^  t '  '•  ihe  sup- 
posed good,"  and  the  human  destiny,  if  determined  from 
such  a  stjindpoint  of  human  conduct. — T.  L.] 

•[Ver  21.  ^IV  ''0.  "w/w  knnws,^''  etc.     ZiiCKLER  dispo  o* 

of  this  important  passage  too  easily.  From  the  nel)rpw  text 
as  it  St  iiids  there  can   be  made    no  other   translali  .n    ihau 

that  given  in  our  English  Version.     The  H  'n  nS^*n  iin** 

T        T 

in  rn"l'*n  [that  goeth  up,  thai  goeth  down]   is   tho  article. 

This  cannot  be  overthrown,  as  Stuart  and  others  attempted 
to  do,  by  examples  of  H  interrogative  having  pitach  with. 
dagesh.  every  one  of  which,  if  not  wholly  an-miabius,  depends 
on  peculiar  conditions  that  do  not  here  exist.   The  old  Jewish 


«•? 


ECCLESIASTES. 


A  return  to  the  maxim  already  given  in  ver.  12, 
that  one  must  cheerfully  and  joyously  seize  the 
present  as  now  offered  by  God,  and  use  it  to  get 
a  sure  path  into  the  i'uiure. — Than  that  a  man 
should  rejoice  in  his  works— VE^i^njil,  i.  e., 
in  his  labor  aud  ctlurls  in  general,  in  his  works 
as  well  as  in  their  fruits  :  comp.  v.  18.  This 
"rejoicing  in  his  own  worlis,"  is  not  materially 
different  from  the  passage  in  chap.  ii.  24,  that 
he  should  make  his  soul  enjoy  good  in  his  labor 
[HiTZia  thinks  otherwise],  nor  from  the  expres- 
sion  (ver.  VI.  13)   "to  rejoice  and  do  good,"  etc. 

For  that  is  his  portion — (.  e.,  for  nothing 

farther  is  allotted  to  him  here  below,  comp.  ii. 
10.— For  who  shall  bring  him  to  see  what 
shall  be  after  him  ? — That  is.  not  into  the 
condition  after  deatli,  into  the  relations  of  human 
life  in  another  world,  but,  as  shown  by  the  pa- 
rallel passages,  ch.  vi.  12  ;  ii.  19:  into  the  future 
conditions  of  human  life,  into  the  relations  as 
they  shall  be  on  earth  after  his  departure  from 
life  (especially  in  his  immediate  surroundings 
and  sphere  of  activity,  comp.  ii.  19).  This  sen- 
tence involves,  therefore,  neither  a  denial  of  the 
per^ninl  continuance  of  man  (Hitzig),  nor  an 
auMiui-ii^iliou  of  the  Epicurean  principle:  "En- 
joy  befure    death,   that  you   may    not    go    out 


granim  iri.-i-is.  who  tiave  never  been  surpassed  in  their  tho- 
roagh  tvnovvleiige  of  these  minutise  of  their  langu^^e.  have 
reduced  the  matter  to  rules  by  an  exhaustive  intluction  tliat 
leaves  no  doubt.    One  of  these  rules  is,  that  every  HXlDp  H 

or  he  kampzatits.  to  use  their  technics  [or  H  with  xlt'e- 
fore  1?,  is  every  where  the  article  of  sp  cilication  [n>)"T  D], 
never  the  interrO!;ative.  It  might  have  b  en  so  said  in  re- 
spect to  the  gutturals  generally,  with  a  very  1  -w  except  iun< 
having  their  peculiar  reasons  not  here  found.  But  in  the 
ca^e  of  J?  there  are  no  exceptions.    This  settles  the  question 

for  the  word  nSi?n  even  if  it  had  stood  alone.    But  there 

T        T 

ie  the  participle  rmiTI  presenting  a  still   stronger  case 

for  the  article.  Here  71  cinnnt  be  interrogattve.  The 
attempt  to  make  it  so  woul  t  only  interfere  with  another  rule 
which  is  settled  without  exception,  nanu-lv.  tliai  X^  interro- 
gative may  cause  dagesh  in  a  radical  iuilnvving  if  it  has 
schewa  [n'llty].  •">'  never  without  i  ,  »■■  that  the  H  in 
m-ii^l  [the  radical  '  having  its  vowel. holem]  must  be  the 

pr.^n'ominal  article  (Pint  which  goefh  down).  This  is  coii- 
flrmed  l)y  Abeii-E/.ia,  Italibi  Schelonio,  B.n  Melech,  Kimchl. 
snd  others.  In  tact,  the  best  Jewish  autnorities  are  here 
all  one  way.  But  then,  it  is  gratuitously  said,  the  authors 
of  the  Masora  changed  the  punctuation.  There  is  neither 
reaxon  nor  authority  for  such  an  asiertion.  The  LXX.  in- 
deed has  ei  amSe'""  df  ''  ascendsl.  but  this  Version  Wiis 
made  from  unpointed  Hebrew,  and,  on  such  a  question,  set- 
tles nothing  against  the  better  understanding  of  the  Ma,so- 
rites  Ttie  Vulgate  follows  tlie  LXX.  (si  ascendatj.  and  llie 
Syriac  h:us  every  appearance  of  having  he^n  here  conformed 
to  the  Greek  as  in  many  other  places.  Besides  the  LXX. 
and  Vul°-ate  rendering  would  not  correspond  to  the  H 
interrosative.  but  rather  to  the  particle  CDX  (ifl.  which 
would  be  the  best  word  in  Hebrew  if  such  a  doubt  were  to  be 

expressed:  HTi"  C3N1  N'H  nSi*  Dx  nnri  yjy  '0. 

If  we  look  at  the  internal  evidence,  the  case  for  the  article 
••ill  be  foiiiel  still  stronger.  Taking  the  passage  as  Stu.vrt 
does  and  HlTZlo  ;  or  as  it  is  somewhat  quilified  by  ZoCKLEtt, 
we  fiiid  ourselves  involved  in  terrible  ditflculti^s.  We 
rannot  rest  with  ascribing  to  Koheleth  merely  ignorance, 
or  non-recognition,  of  the  doctrine  of  Ihe  soul'-  survival, 
rhat  might,  with  some  reason,  be  s.iid  of  an  Old  Testament 
writer  generally,  namely,  that  he  says  nothing  about  it. 
tnd  seenn  to  have  no  knowledge  of  it  This  is  not.  how- 
ever the  case  with  Koheleth  He  had  donbtl-ss  heard  a-i 
echo  o  tie-  old  belief,  held,  beyond  all  doubt,  by  imImou 
cotemporary,  and  bo  curtly  expressed  in  the  (lie<n>, 
Prama,  as  something  that  had  come   down  from  anciei.t 

iay<:—  -  .        .        a- 

TTfCy^a  ^ec  irpos  aivepa, 

TO  ^itiixa  5  €1?  yT'. 


empty  "  (Knobel),  nor,  indeed,  any  reference  U 
the  world  beyond,  but  simply  an  exhortation  to 
profit  by  the  present  in  cheerful  and  diligent  oc- 
cupation, without  being  anxious  and  doubting 
about  the  future,  which  is  indeed  inaccessible  to 
our  human  knowledge.  He.ngstenbekg  justly 
observes:  "Man  knows  not  what  God  will  do,' 
ver.  11.  Therefore,  it  is  foolish  to  chase  after 
happiness  by  toilsome  exertion,  or  to  be  full  of 
anxiety  and  grief,  ver.  9,  10  ;  and  quite  as  fool- 
ish (chap.  vi.  12)  to  engage  in  many  wide  reach- 
ing schemings.  to  chase  after  the  a&ifluTipa  ■z'/.oi 
-01)  (1  Tim.  vi.  17)  to  gather  and  heap  for  him  to 
whom  God  will  give  it,  ii.  26;  but,  on  the  contrary, 
it  is  rational  to  enjoy  the  present.  Properly 
understood,  therefore,  this  verse  draws  its  prac- 
tical consequence  not  from  Ihe  verses  19-21  im- 
mediately preceding,  but  from  the  contents  of  the 
entire  chapter. 

APPENDIX   TO   THE   EXEGETICAL. 

[I.NTEBPRETATION  OF    VeRSES    11,  14,   15;     THE 

Inquisition  of  the  Ages,  ver.  15,  □'rl78<ni 
'I'nj  nx  typT.  This  remarkable  language 
is  rendered,  in  our  English  Version,  "God  re- 
quirelh  that  which  is  past,"  or,  as  given  in  the 

He  shows  his  knowledge  of  the  dogma,  as  a  belief  existing, 
and  then  denies  its  truth,  or  attempts  to  throw  doubt  upon 
it  This  is  certainly  strange,  unexampled,  we  may  say.  in 
the  Old  Testament.*  Worse  than  all,  he  not  only  denies  it, 
but  scoltingly  denies  it,  as  though  it  were  an  absurd  thought, 
should  it  even  chance  to  occur  to  one  of  these  poor  creatures 
whose  vain  condition  he  is  so  graphically  describing— a 
foolish  hope,  itself  a  vanitas  vanitatum.  Ue  sneers  at  it  as 
something  Mliieh  might  be  vainly  held  lyafew— some  early 
Efsaie  dreumirs  pei  hai«— but  was  wholly  contrary  to  sense 
and  experience.  No  one  knows  any  thing  about  it.  It  would 
be  something  like  the  sneer  that  u-ed  to  be  heard  from  the 
coarser  kind  of  infidels— who  ever  saw  a  soul?  This  csnnot 
be  the  serious  Koheleth,  the  man,  too,  who  so  expressly,  so 
Boleniniy  siys,  xii.  7,  "that  the  spirit  does  go  up  to  God 
who  gave  it."' 
How  then  shall  we  take  the  question  jl|lV   "Qt    There  is 

but  one  way.  and  that  seems  conclusive  of  the  view  pre- 
sented ill  the  note  page  71.  It  does  not  ex|Oes»  the  disbe- 
liel  or  even  doubt  of  Koheleth.  but  is,  in  fact,  his  repr<  of  of 
men  in  general,  as  he  sees  them  living  and  acting  in  his  day. 
Their  lives  are  a  denial  of  any  e.^seiitial  difference  between 
man  and  the  brute.  Wlio  among  tlieni  knows— who  recog 
nizes— this  great  difference!  Moreover,  the  expression 
I*nV    ^D    must  be  taken  as  an  universal  or  a  partial  n-  ga- 

tion  according  to  the  ideas  that  necessarily  enter  into  the 
context;  as  in  chap  ii.  ID,  it  is  i  quivalent  to  nonnr  l.nows. 
So  in  Ps.  xc.  ll,"whokniiweth  thepowerof  tbineuiiger,  —a 
thing  most  real,  vet  hard  to  be  appreciated.  Conipaie  also 
.Joel  ii.  U;  Jon."iii.  9,    anjl    2--.a'_^  iliy"^    "'"■'■"^  " 

expresses  a  hope,  "  who  knows  but  he  may  turn  and  re 
pent."  In  Isaiah  liii.  1,  a  precisely  similar  expression.  ■  «ho 
hath  believed  our  report."  denotes  what  is  newt  r:.re.  .  o 
in  Ps  xciv  16  "  who  will  rise  up  for  me  against  theeneniy  f 
At'ain,  "who  hath  known  the  mind  of  the  Lord,"  Pom.  xi. 
sTtTis  vap  cyy^.  aninmil  recognm-il).  This,  says  |.  1  a-il, 
simifical  non  quid  al,si,rdum  est,  serf  quod  rarum.  So  ere: 
How  few,  if  any.  reroijnizi-  the  great  truth,  the  great  differ- 
ence between  uian  and  beast?  The  context,  the  general  as- 
pect of  the  passage,  together  with  what  the  writer  most  se- 
riously afBrmsin  other  places,  must  all  be  considered;  and 
it  would  show,  we  think,  that  in  uttering  this  complaining 
query,  he  was  only  the  more  strongly  expressing  his  mdni- 
dual  opinion,  or  feeling  rather,  of  the  mighty,  yet  unheeded 
dinVrence  There  must  surely  be  for  man  something  belter 
than  all  this  dying  vanity,  if  he  would  only  recognize  it. 
That  ^T  mav  have  this  sense,  is  shown  by  the  tlse  ot  the 
verb  in  many  places,  and  especially  by  the  infinitive  noun 
nV'\.  vhidi  i^ften  means  belief,  opinifTt.trtii't,  etc.  ZbcKLER  ^ 
reference  to  John  i.  IS:  "No  man  hath  seen  God  at  any 
1  time,"  we  cannot  help  regarding  as  containing  a  lallacy  ol 
interpreUtion,  and  as  lieing.  in  reference  to  this  pas>.ig.', 
quite  irrelevant. — T.  L.J 


CHAP.  III.  1-22. 


73 


margin,  **  that  which  is  driven  away." — Zocklgr 
has  das  Verdrdngte,  that  which  is  pushed  away, 
crowded  out.  Noae  of  these  give  the  exact  force 
of  '1"'7^'  "'"'  '''*  they  seem  to  recogaize  the  very 
peculiar  figure  which  is  so  strongly  suggested  by 
'ITIJ  and  t?p3'  when  thus  taken  together. 
Pursued^  the  true  rendering,  is  something  diifer- 
ent  from  being  driven  aw  it/,  or  crowded  out.  The 
expression  does,  undoubtedly,  refer  to  time  past, 
but  not  after  the  common  representation  of 
something  left  behiud  us,  but  rather  of  something 
sent  before,  or  gone  before,  which  is  ch.ased  and 
shall  be  overtaken.  It  is  more  like  an  idea  very 
frequent  in  the  Koran,  and  coming  undoubtedly 
from  the  ancient  Arabic  theology,  that  the  lives 
of  men,  and  especially  their  sins,  are  all  gone 
before  to  meet  them  at  the  judgment.  The 
fli</'tt  of  time  is  a  common  figure  in  all  languages, 
and  especially  its  great  swiftness — sed  fuyit  in- 
tereafagii  irreparabile  teinpus.  The  representation 
of  the  ages  driving  away  their  predecessors,  and 
taking  their  places,  is  also  a  familiar  one,  as  in 
Ooid  Met.  XV.  181: 

ui  unda  impellitur  unda^ 
Urgeturque  prior  venienti,  urgelque  priorein, 
Teiapora  sic  ftigiunt  pariter  pariierque  sequuntur. 

The  figure  here,  however,  although  presenting 
this  general  image,  has  something  else  that  is 
both  rare  and  striking.  We  know  it  from  the 
words  ^TIJ  and  t?p3"  which,  as  thus  used, 
immediately  call  up  the  idea  of  the  flying  homi- 
cide with  the  avenger  or  the  inquisitor  [U'pS'D] 
behind  him.  See  how  'ITI  is  used  in  such  pas- 
sages as  Deut.   xix.   6;   Josh.   xx.   5    [Sxj   ^T)' 

^^\  ny^i^  '!?0??  ^371?].  and  !!7p3,  denoting  in- 
quisitor (pursuer  or  avenger^,  in  places  like  2 
Sam.  iv.  11  [i3T  nx  typ3S],  Ezek.  iii.  18, 
20;  xxxiii.  8,  and,  without  Ljil  [blood],  1  S,am. 
XX.  16,  besiiles  other  places  where  this  old  law 
of  pursuit  is  referred  to.  They  all  show  that 
the  words  [and  especially  t^p3]  h.ad  acquired  a 
judicial,  a  forensic,  or  technical  sense.  The 
figure  here,  however  strange  it  may  seem,  can 
hardly  be  mistaken  :  God  will  make  inquisition 
for  that  which  is  pursued,  that  which  has  gone 
before  us,  seemingly  fled  away,  as  though  it  had 
escaped  forever.  They  are  not  gone,  these  past 
ages  of  wrong;  they  shall  be  called  up  again. 
They  shall  be  overtaken  and  made  "  (0  stand  up 
in  their  lot."  at  some  "latter  day  "  of  judgment 
and  inquisition.     Tliere  can  be  no  severance  of 

times  from  each  other;   N?n  '\23  il'T^W  HD; 

t:  tt  V       T 

What  was  is  present  now  ; 

The  future  has  already  been; 

And  God  demands  again  the  ages  fled. 

The  thought  is  closely  allied  to  the  cyclical  idea 
so  prominent  elsewhere  in  this  book  (see  i.  9,  10; 
vi.  10),  and  the  idea  of  the  olam  as  the  unity  of 
the  cosmos  in  time.  As  eacli  power  or  thing  in 
space,  according  to  .an  old  thought  existing  long 
bel'ore  Newton,  is  present  dynamically  and  sta- 
tically in  every  other  part  of  space,  so  is  every 


time  present  in  every  other  time,  and  in  th,' 
whole  of  olamic  duration.     The  cosmos  is  one  in 

both  respects.  It  is  the  □'71^^  of  God  "to  which 
nothing  can  be  added  (ver.  14)  and  from  which 
nothing  can  be  diminished."  But  besides  this 
cyclical  idea,  which  would  seem  like  asserting  an 
actual  reappearance,  it  may  be  said,  with  equal 
emphasis,  that  the  ages  come  again  in  judgment, 
and  as  really,  too,  in  one  sense,  as  when  liiey 
were  here,  in  the  events  to  be  judged.  God  shall 
arraign  these  homicidal  centuries;  "He  shall 
call  to  them  and  they  shall  stand  up,  and  say 
here  we  are  "  (Isa.  xlviii.  13;  Job  xxxviii.  3j). 
It  is  the  same  great  idea  of  judgment  that  seems 
to  pervade  all  the  writer  says,  and  which  comes 
out  so  clearly,  and  so  solemnly,  at  the  close: 
"  For  God  will  bring  every  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good,  or 
whether  it  be  evil."  It  is  that  great  thought 
which  has  ever  been  in  the  souls  of  men,  and 
which  they  cannot  get  rid  of.     It  appears  in  the 

Old  Testament,  Ps.  i.  5  [Q';,'!?^  n?p'  N''? 
[331^33,    "the    wicked    shall   not    stand    in  the 

T  :    •  - 

judgment];"  Daniel  xii.;  Eccles.  xii.  14;  Job 
xxi.  30  [;r-J  ■]an;  TX  lDV)  -3]  ;  Proverbs  and 
Prophets  sparsim.  How  prominent  the  idea, 
though  indefittite  as  to  time  and  manner,  in  the 
Greek  dramatic  poetry:  there  must  be  retribu- 
tion for  wrong,  however  it  may  take  place,  and 
however  long  delayed, — retribution  open,  penal, 
positive,  and  not  merely  as  concealed  in  blind 
physical  consequences.  It  presents  itself  more 
'  or  less  in  all  mythologies;  but  its  deepest  seat  is 
in  the  human  conscience.  If  there  is  any  thing 
that  may  be  called  a  tenet  of  natural  religion,  it 
is  this,  that  there  will  be,  that  (here  7nu.!t  be,  a 
righting  of  all  wrongs,  and  a  way  and  a  time  for 
its  manifestation.  It  holds  its  place  amid  all 
speculative  difficulties  ;  it  rises  over  all  objec- 
tions that  any  philosophy,  or  any  science,  can 
bring  against  it  in  respect  to  time,  place,  or 
manner;  it  remains  in  the  face  of  all  doubts  and 
questions  arising  out  of  any  doctrine  of  eschato- 
logy,  so  called.  Deeper  than  any  speculative 
reasoning  lies  in  the  soul  the  feeling  that  tells  us 
it  must  be  so.  We  cannot  bear  the  thought  that 
the  world's  drama  shall  go  on  forever  without 
any  closing  act,  without  any  cmTe?.fm.  reckoning, 
or  winding  up,  whether  final,  or  preparatory  to 
some  higher  era.  We  cannot  read  a  poor  work 
of  fiction,  even,  without  feeling  pain  if  it  docs 
not  end  well, — if  right  is  not  made  clear,  and 
wrong  punished,  even  according  to  our  poor 
fallen  standard  of  right  and  wrong.  Tlie  worst 
man  has  more  or  less  of  this  feeling.  We  have 
all  reason  to  fear  the  judgment ;  but  when  the 
mind  is  in  something  of  a  proper  state,  or  when 
reason  and  conscience  are  predominant,  the  soul 
would  rather  suffer  the  pain  arising  from  the 
risk  and  fear  of  the  individual  condemnation, 
than  obtain  deliverance  iVoni  it  by  the  loss  of  the 
glorious  idea. 

This  doctrine  of  judgment  is  not  only  in  har- 
mony with  that  cyclical  idea  which  is  strongly 
suggested  by  the  general  aspect  of  the  passage, 
and  especially  by  what  immediately  precedi-s  in 
this  same  verse,  but  may  be  regarded,  in  some 
respects,  as  identical  with  it.     If  any  choose  sa 


74 


ECCLESIASTKS. 


to  view  it,  tlie  ages  past  may  be  said  to  be  judged 
in  the  ages  tUat  follow,  though  still  iii  connection 
with  the  thought  of  some  general  and  final  mani- 
festation. Such  is  the  view  whicli  is  most  im- 
pressively given  by  Rabbi  Schelomo  in  his  cooi- 
uieuts  on  the  passage.  He  deduces  from  it  a 
notion  similar  to  one  that  is  now  a  favorite  with 
some  of  our  modern  authorities.  It  is,  that  his- 
tory repeals  itself;  the  events  in  one  age  being 
types  of  succeeding  events  on  a  larger  scale  in 
another.  The  Jewish  writer  has  the  same 
thought,  though  he  gives  it  more  of  a  retributive 
aspect,  as  though  these  types  came  over  again  in 
judgment.  As  we  should  expect,  too,  he  draws 
his  examples  from  the  Scriptural  history,  or  from 
truditious  connected  with  it.  Thus  Esau  pursues 
Jacob.  It  is  the  same  thing  coming  over,  on  a 
larger  scale,  when  Egypt  pursues  the  children  of 
Israel.  Other  examples  are  given  from  other 
parts  of  the  Jewish  history,  and  then  he  says, 
generally:  "that  which  is  going  to  be  in  the 
latter  day  is  the  exemplar  [nojn,  it  should  be 
TTDJ'l,  a  Rabbinical  word  formed  from  the 
Greek  ddy.ua,  ^ai)a6iiy/ia'\  of  what  already  has 
been;  as  in  the  first,  so  it  is  in  the  last" 
(njlty.X-l^  tB'SCJ  njnnX3].  He  means  that 
the  first  event  is  the  ddy/ia,  the  Trapddsqua, 
or  paradigm,  to  which  the  latter  is  adapted, 
either  reiribulively,  or  for  some  other  purpose, 
and  taken,  generally,  on  a  larger  scale. 

The  commentary  of  Aben  Ezra  on  the  passage 
is  also  well  worthy  of  note.  His  general  remark 
on  the  whole  verse  is  that  God's  way  is  one — that 
is,  that  the  world,  whether  regarded  in  space 
or  time,    has  a  ^lerfect   unity    of   idea,  nt^^'D 

nriK  "jtT  hy  □■riSst,  and  then  he  thus  proceeds 
to  explain  the  verse:  '■  What  was  (or  is),  already 
had  there  been  like  it,  and  that  which  is  to  be,  of 
old  there  li:id  been  the  same;  and  that  which  is 
pursued  (^''''.^),  or  the  past,  is  that  which  is 
present,  and  that  (the  present)  lies  between  the 
past  and  the  future.  The  meaning  of  it  is  that 
God  seeks  from  time  that  it  shall  be  pursued, 
time  pursuing  after  time,  and  never  fail ;  for  the 
time  that  is  past  again  becomes  the  present 
[T01J?n  that  which  stands],  and  the  time  that  is 
to  he,  sliall  be  again  like  that  which  was,  and  so 
it  is  all  o?ie  lime.  If  we  divide  time  into  the  fu- 
ture and  the  past,  then,  in  the  course  of  things 

r7J  7j  the  wheel,  or  mundane  orbit),  it  becomes 
dear  that  every  portion  ever  pursues  after  one 
point  (or  towards  one  point),  and  that  is  the 
centre,  so  that  the  portion  that  was  in  the  East 
appears  again  in  the  West,  and  conversely;  and 
to  the  place  of  the  world's  revolution  there  is  no 
beginning  from  winch  such  motion  commences; 
for  every  beginning  is  an  end,  and  every  end  a 
beginning,  and  thiit  which  is  pursued,  that  is  the 
centre,  and  so  it  is  clear  to  us  that  all  the  work 
of  God  is  on  one  way," — or,  as  we  would  sa}',  on 
one  idea,  ever  repeating  itself.  See  something 
like  this  in  the  Book  of  Problems,  ascribed  to 
AuisTOTLE,  Vol.  XIV.,  Leip  ;  Prob.  XVIII.,  Sec 
o.  on  the  question,  "  How  shall  we  take  the  terms 
Before  and  After?"  (on  the  supposition  of  an 
eternal  repeating  cycle). 

It  is  the  idea  in  ver.  14  which  seems  mainly  to 
have   influenced  Abe.n   Ezra,  and  other  Jewish 


commentators  [such  as  Levi  Ben  Geeson,  in  hia 
profound  book  entitled  Milchamolh  ha-Schem^,  in 
the  interpretation  of  these  words  of  the  15th: 
■'  I  learned  that  all  which  God  made  is  for  eter- 
nity [or  the  world  time,  oSli'S]  ;  to  it  there  is 
no  adding,  and  from  it  there  is  no  diminishing, 
and  God  made  it  that  men  might  fear  before 
him."  This,  in  their  view,  would  seem  to  refer 
not  merely  to  the  amount  of  matter  in  the  cos- 
mos, or  the  amount  of  force,  or  motion,  or  even 
to  the  amount  of  space  and  time  assigned  to  it, 
but  to  the  amount  of  eventualities  making  up  the 
olam, — or,  as  we  might  rather  say,  the  amount 
of  historical  action,  as  one  great  drama,  having 
a  perfect  unity,  both  of  movement  and  idea,  so 
that  any  change  would  be  a  diminution  or  an 
addition,  out  of  harmony  with  the  one  great  spi. 
ritual  thought  to  whose  manifestation  it  is  de- 
voted. This  is  shown,  "that  men  might  fear  be- 
fore him,"  VJ37n,  in  the  presence  of  such  a 
God  ;  as  though  there  was  something  more  awful 
in  such  an  exhibition  of  the  eternal  thought,  than 
in  any  display  of  mere  power,  whether  in  the 
matural  or  the  supernatural.  See  remarks  on 
the  I)ivine  constancy  in  the  gi-eater  movements  of 
Nature,  and  the  quotation  Irom  Cicero  in  Note 
on  the  Olamic  Words,  p.  51. 

Some  modern  writers  who  dogmatize  about  the 
supernatural,  and  deny  its  possibility,  might, 
perhaps,  regard  the  philosophizing  author  of 
Kohelelh,  especially  when  thus  interpreted  by 
these  Jewish  doctors,  as  being  of  the  same  opi- 
nion. Thus,  in  ver.  14,  he  would  seem  to  say, 
that  there  is  no  change  out  of  a  fixed  law  and 
fixed  idea  of  the  universe,  whatever  may  have 
been  his  conception  of  the  world's  extent.  There 
is  no  addition,  no  diminution,  and  this  would 
seem  to  exclude  every  thing  that  was  not  pro- 
vided for  in  the  original  arrangement  of  forces, 
and  in  the  system  of  causation  which  it  embraces, 
with  all  its  machinery,  great  and  small.  Now 
we  may  say  that  these  venerable  Rabbis,  although 
sincere  and  devout  believers  in  the  supernatural, 
understood  the  nature  of  this  argument  as  well 
as  any  of  its  modern.  English,  French  and  Ger- 
man propounders.  No  where  has  it  ever  been 
more  profoundly  discussed  than  by  Levi  Ben 
Gebson  in  the  Sixth  book  of  the  work  before  re- 
ferred to,  where  he  treats  of  Miracles  and  Pro- 
phecy.— although  written  nearly  six  hundred 
years  ago.  If  by  the  supernatural  is  meant  any 
deijarture  from  the  system  of  things  which  God 
arranged  from  the  beginning,  or  any  change  in 
the  great  series  of  causes  and  efl'ects,  antecedents 
and  consequents,  which  constitute  the  sum  of 
things,  including  the  Divine  will,  thought,  and 
action,  among  them, — then  is  there  no  superna- 
tural. But  this  would  be  reducing  the  whole 
great  question  to  a  trifling  play  upon  words.  If, 
however,  by  the  words  supernatural,  or  miracu- 
lous— tliough  they  do  not  mean  exactly  the  same 
thing — there  be  intended  the  changes  which  God 
Himself  maj'  introduce  into  the  visible  nature, 
"according  to  the  counsel  of  His  own  will,''  but 
which  are  physically  connected  with  no  prior 
working  of  cosniical  dynamical  agencies,  then 
there  is  a  supernatural,  although  this  supernatu- 
ral belongs  as  much  to  the  one  great  idea,  or 
system  of  things,  as  the  most  seemingly  regular 


CHAP.  III.  1-22. 


75 


causation,  or  most  familiar  sequence  of  a'ntece- 
ilents  and  consequents  ever  presented  to  our 
.senses.  Far  more  than  this — it  is  not  merely  a 
|i,ii-t  of  that  one  great  idea,  Ijui  truly  constitutive 
of  it,  as  its  very  essence.  Tlie  supernatural,  as 
differing  from  the  merely  miraculous,  is  some- 
iliing  eternal,  lying  above  nature,  upholding  na- 
ture in  its  origin,  regulating  its  creative  days, 
sending  into  it  new  creative  words  to  raise  it  lo 
higlier  and  still  higher  planes,  deflecting,  if  need 
be.  its  general  course,  and,  at  times,  interrupting 
its  movements,  thus  producing  what  we  call  mi- 
racles, prodigies,  signs,  etc.  These,  however,  in 
distinciion  from  originating  or  creating  acts, 
must  be  regarded  as  belonging  to  a  world,  or  to 
a  department  of  the  world,  where  evil,  or  moral 
irregularity,  predoininaies.  We  may  feel  war- 
ranted in  saying,  that  in  a  state  sinless  in  the 
beginning,  if  God  had  so  willed  to  secure  it,  or 
which  had  continued  sinless,  if  God  had  so  willed 
to  keep  it,  or  in  one  which  had  reached  a  sinless 
condition,  and  where  the  moral  order  was  un- 
broken, there  would  be  no  miracles,  so  called,  no 
interruptions  in  the  constant  harmonious  series 
of  things  and  events.  There  would  be  no  need 
of  them  :  for  nature  itself  would  be  religious, 
ever  manifesting  instead  of  hiding  God.  In  such 
consiiUiey  of  movement  there  would  be.  for  holy 
souls,  no  dimming  of  the  Divine  glory,  no  deify- 
ing of  second  causes,  no  veiling  of  a  personal 
Deity  under  the  sheltering  name  of  natural  law. 
Tliere  would  be  sublimity,  admiration,  exalted 
contemplation,  reverence  never  lowered,  adoring 
study  never  tiring,  wonder  never  diminished  by 
familiarity, — all  miraiidi,  yet  no  miracula,  as  we 
now  use  the  term,  no  prodigies,  portents,  nr/fitia, 
Tfpara,  arresting  signs,  startling  displays  of 
power,  such  as  may  be  demanded  in  the  regula- 
tion of  that  lower  sphere  where  moral  and  spiri- 
tual disorder  have  llieir  mirrored  counterpart  in 
a  dark  and  refracted  nature.  In  .such  a  fallen 
world,  however,  miracles,  signs,  etc.,  may  be 
parts  of  the  Divine  plan,  having  their  proper 
place,  and  to  be  brought  in  at  such  intervals  of 
time,  with  such  inleriBissions,  and  in  such  ways, 
as  the  eternal  wisdom  may  decide.  They  are  all 
ui  the  great  idea,  together  with  all  sucli  means,  if 
need  be,  for  their  bringing  out  in  time.  If  not 
rejular,  in  the  sense  of  calculable  recurrence, 
they   are    all   regulated.       They    belong    to    the 

C37lJ?,  the  world,  or  whole  (ver.  14),  which 
cannot  be  added  to  nor  diminished.  "God  hath 
done  it  that  men  may  fear  before  him."  To  a 
fallen  race  there  is  ground  for  fear  both  ways. 
There  is  something  awful  for  them,  both  in  the 
constant  and  in  the  portentous.  To  such  a  mo- 
ral state  there  is  something  terrible  in  this  fix- 
edness of  nature ;  it  so  shows  us  our  impotence, 
our  dependence,  notwithstanding  all  our  bo.asfg 
of  what  our  reason,  or  our  science,  .are  going  to 
acliieve;  it  gives  us  such  just  reason  lo  fear,  if 
we  have  no  higher  faith  to  allay  it,  lest  we  may 
perchance  be  crushed  in  some  unknown  and 
unknowable  turning  of  its  mighty  wheels, — and 
this,  too,  notwithstanding  the  petty  victories 
which  we  now  and  then  seem  to  obtain  over  it, 
but  which  may  be  only  a  deflecting  of  its  resist- 
less movement  into  some  more  destructive  chan- 
nel.    On  the  other   hand,  there   is   the  dread  of 


the  portentous,  the  "coming  out  from  his 
(hiding)  place"  of  the  spiritual  power  that  men 
would  so  gladly  forget,  or  veil  from  themselves 
under  the  deification  of  nature  and  natural 
law. 

It  is  thus  that  Rabbi  Schelomo  interprets  the 
language  as  referring  to  the  fear  of  the  porten- 
tous: "The  Blessed  One,  in  the  beginning  of  His 
work,  had  purposed  how  the  world  should  be, 
and  no  change  can  take  place  in  it  either  by  way 
of  increase  or  diminution.  When  it  is  changed 
(or  appears  to  be  changed)  it  is  God  that  does  it. 
He  commands  and  etiects  the  change,  that  men 
should  fear  hej'are  him."  That  is,  the  belief  in  the 
supernatural,  or  in  some  higher  power  and  will 
that  can,  and  does,  change  the  visible  course  of 
nature  as  presented  to  our  sense  and  our  expe- 
rience, is,  for  us,  the  ground  of  all  religion — ■ 
that  is,  of  all  "fear  of  the  Lord" — the  term  DXT 
nin"  being  the  Hebrew  name  for  religion  in 
its  essential  definition,  as  TWiV  "Jll  ((Ac  way 
of  the  Lord)  denotes  its  practical  action.  And 
then  he  proceeds:  "Thus  it  was  that  Oceanus 
broke  its  bound  in  the  generation  of  Enosh,  and 
inundated  one-third  of  the  world  ;  and  this  God 
did  that  men  might  fear  before  Him.  Again,  for 
seven  days  the  course  of  the  sun  was  changed  in 
the  generation  of  the  flood,  and  this  was  that 
men  might  fear  before  Him."  After  these  semiv 
scriptural,  semi-traditional  instances,  he  men- 
tions the  turning  back  of  the  ten  degrees  in  the 
days  of  Hezekiah.  "All  this  was  done  that  men 
might  fear  before  Him."  And  then  he  concludes, 
as  the  Jewish  writers  generally  do,  "that  it  is 
not  good   for  man  to  engage  in  useless  physical 

disputation  (plDi''7),  or  to  study  any  thing  but 
the  commands  and  ways  of  God,  and  thus  to  fear 
before  Him."    See  Job  xxviii.  21-28. 

In  rendering  the  1.5ih  verse,  the  Vulgate  pre- 
sents the  idea  of  cyclical  renovation  :  quodfaclum 
est  ipsum  perinanet ;  qute  futura  si/it  Jam  fuerunl,  et 
Deus  instaurat  quod  abit — "  God  renews  what  is 
past."  The  LXX.  seems  to  have  in  view  the  idea 
of  retribution  in  its  very  literal  rendering, 
6  Bcuf  C^Ti'/aei  tuv  dujKOyevov,  where  there  would 
appear  to  be  an  allusiou  to  the  fleeing  homicide. 
The  Syriac  :  "That  which  was  before  is  now. 
and  all  that  is  to  be  has  been,  and  God  seeks  for 
the  pursued  that  is  pursueil."  The  tautology 
arose,  perhaps,  from  some  dim  perception  of  the 
idea,  hut  in  the  attempt  to  make  it  dear,  the 
Syriac  has  only  made  it  the  more  obscure. 

It  would  seem  to  have  been  an  old  Rabbinical 

fancy  to  represent  one  world,  or  D/l^',  thus  fol- 
lowing another,  or  one  cycle  of  events  making 
way  for  another,  by  the  birth  of  Jacob  with  his 
hand  upon  Esau's  heel.  We  have  this  imagery 
of  the  idea  in  a  strange  passage  from  the  Apoc 
ryphal  book  of  2  Esdras  chap.  vi.  7:  "Then  an 
swered  I  and  said,  what  shall  be  the  parting 
asunder  of  the  times;  or  when  shall  be  the  end 
of  the  first  and  the  beginning  of  it  that  follow- 
eth  ?  And  he  (the  angel)  said  unto  me,  from 
Abraham  unto  Isaac,  when  Jacob  and  Esau  were 
born  of  him,  Jacob's  hand  held  fast  the  heel  of 
Esau;    for  Esau  is  the   end  of  the  world   [the 

CDvlj?  aiuK]  and  Jacob  is  the  beginning  of  it 
that  followelh.     The  hand  of  man  is  betwixt  the 


76 


ECCLESIASTES. 


heel  and  the  liand.  Other  question,  Esdras,  ask 
thou  not."  The  book  is  apocryphal,  but  it  shows 
the  reasoning  of  its  day,  and  how  some  of  the  old 
language  was  uuderstood. — -T.  L.] 

DOCTRINAL    AND    ETHICAL. 

(  With  Ilomiletical  Hints.) 
The  two  halves  of  this  section,  of  which  the 
one  (vers.  1-11)  presents  the  reason  for  the  tem- 
poral restriction  of  earthly  happiness,  and  the 
oiher  (vers.  12-22)  tlie  nature  of  this  earthly  and 
temporal  happiness,  are  to  each  other  as  the 
iUcoretical  and  practical  part  of  a  connected  series 
of  reflections  on  the  theme  of  tlie  temporal  na- 
ture of  all  human  efforts  and  deeds.  The  clause, 
that  "to  every  thing  there  is  a  season,"  or  the 
theoretical  principal  part  of  the  reflection,  is 
subservient  to  the  clause,  "  rejoice  and  do  good 
in  thy  life,"  as  a  foundation  sustaining  the  prac- 
tical. The  illustrations  of  the  imniulability  of 
the  eternal  decrees  of  God  (vers.  14,  15),  of  the 
ever  just  distribution  of  human  destinies  in  the 
ne-"it  world  (vers.  10,  17),  and  of  the  total  un- 
certainty of  the  fate  of  the  spirit  of  man  after 
death  (vers.  18-21),  are  but  subsequent  glances 
from  the  practical  to  the  theoretical  portion, 
whereby  is  specially  shown,  in  various  ways,  the 
necessity  of  a  joyous  and  diligent  use  of  the  pre- 
sent, in  order  thus  to  lend  more  emphasis  to  the 
final  exhortation  to  rejoice  in  the  works  of  this 
life.  The  entire  contents  of  the  chapter  are  there- 
lore,  substantially,  of  an  exhortatory  character, 
a  reference  to  the  eternal  rule  of  the  Highest, 
that  insures  to  the  man,  who  walks  in  His  paths, 
happiness  in  the  next  world,  if  not  in  this,  and 
thu.3  encourages  him  to  grateful  and  cheerful  en- 
joyment of  present  blessings,  and  to  unalloyed 
confidence  in  the  benevolent  and  assisting  hand 
of  God.  The  theme  of  Koheleth's  present 
section,  according  to  the  just  observation  of 
HENGSTENBERfi,  is  mainly  in  unison  with  the  ex- 
pression of  .leremiali  (x.  23) :  "  I  know.  0  Lord, 
that  the  way  of  man  is  not  in  himself;  it  is  not 
in  man  that  walkelh  to  direct  his  steps,"  or,  with 
the  ground  thought  of  the  hymn  of  consolation 
in  affliction, 

I  Itnow.  my  God,  tlmt  all  mine  acta. 
And  doino'S  rest  ui>on  ttiy  will, — 

or  of  the  verses, 

Wtiy.  tlien,  sliotild  I  repine. 
And  on  the  future  ttiiuk? 

On  Ilf-avpn's  blessing,  and  it^  grace, 
Ih  all  niy  care  reposed, 

and  others  similar.  Only  in  this  text  there  is  no 
necessity  of  referring  the  consoling  tendency  of 
the  section  specially  lo  the  people  of  Israel  as  an 
Ecclct,ia pvs.ta.  suffering  amid  stern  persecutions 
and  ill  trenlment  on  the  part  of  external  enemies. 
For  if  the  chapter  presents  also  some  allusions  to 
Bufferings  and  wrongs  as  prevalent  occurrences 
in  the  epocli  and  snrrouuilings  of  the  author, 
(vers.  16-18,  and  comp.  also  for  the  impossibility 
of  the  origin  of  these  descriptions  from  the  Solo- 
mon of  history:  /«/.  p.  13)  nothing  at  all  can 
be  discovered  in  illustration  of  these  sad  events, 
from  the  stand-point  of  the  theocratic  and  re- 
demptive pragmatism  of  the  prophets.  The  de- 
Bcriplions   in   question  maintain,   rather,  a  very 


or  this. 


general  character,  and  nowhere  reflect  on  the  in- 
dividual position,  or  tlic  redemptive  calling  of 
the  people  of  Israel.  For  which  reason,  also, 
these  must  be  condemned  as  forced  and  artificial, 
that  allegorical  conception  of  the  introductory 
verses  1-8,  by  virtue  of  which  Hengstenekfu 
and  some  predecessors  would  discover  here  spe- 
cial allusions  to  the  changing  destinies  of  the 
people  of  God,  and  explain  "to  be  born,"  and 
"to  die,"  in  the  sense  of  Isa.  liv.  1  ;  Hab.  i.  12; 
and  "  to  plant,"  and  "  to  pluck  up,"  in  the  sense 
of  Ps.  Ixxx.  8,  12;  "to  kill,"  and  "to  heal,"  in 
the  sense  of  Hos.  vi.  1;  "to  break  down"  and 
"build  up,"  in  the  sense  of  Jeremiah  xxiv.  6; 
xxxi.  6;  xlii.  10.  In  the  practical  treatment  of 
this  section,  this  specific  redemptory  reference, 
together  with  others,  may  certainly  have  its  due 
influence,  but  it  can  lay  no  claim  to  exclusive 
attention. 

In  the  practical  and  homiletical  treatment  of 
this  chapter,  we  are  to  give  special  care  to  the 
consideration  of  the  very  characteristic  asser- 
tions regarding  the  world  that  is  set  in  the  hearts 
of  men,  (ver.  11),  and  the  equality  of  the  final 
destiny  of  men  and  beasts  in  death  (vers.  18-21). 
On  the  basis  of  the  former  passage  we  should 
develop  the  elements  of  the  doctrine  of  the  know- 
ledge of  God,  lo  be  derived  from  nature,  and  the 
eternal  nature  and  calling  of  man,  (comp.  Fabei, 
*^  Time  and  Eternity^''  already  quoted,  especially 
pp.  60 if.).  In  connection  with  the  second  part, 
on  the  contrary,  we  demonstrate  that  double 
character  of  human  nature,  belonging  in  the 
body  lo  time,  but  in  the  Spirit  to  God  and  eter- 
nity, and  point  out  the  practical  consequences 
resulting  therefrom  for  the  feelings  and  the  con- 
duct of  the  children  of  God.  In  addition  to  the 
homiletical  hints  quoted  below  from  Taiiler, 
Melanchthon,  etc.,  comp.  especially  Kleinekt, 
on  the  Old  Testament  doctrine  of  the  Spirit  of 
God  {Annual for  German  Theology,  1867,  No.  1. 
p  13):  The  enlivening  and  elevating  truth,  that 
our  flesh  lives  through  the  Spirit  of  God  (Gen.  ii. 
7),  becomes  in  Koheleth  a  two-edged  sword, 
that  turns  against  its  own  rejoicing;  since  all 
life  is  from  God,  that  of  man  as  of  beast,  (iii.  19. 
20) ;  our  life  is  that  of  something  foreign  lo  ns, 
and  belongs  not  to  us  (comp.  viii.  8),  but  must 
again  give  up  its  substance  jit  another's  behest, 
to  become  what  it  was — dust,  (iii.   20;  xii.  7). 

To  treat  the  unity  of  thought  in  a  comprehen- 
sive and  homiletical  style,  one  might  most  fit- 
tingly take  up  vers.  11  and  12,  and  make  a  for- 
mula of  them,  something  in  the  following  man- 
ner :  "yl«  a  citizen  of  the  world,  ami  an  heir  of  eter- 
nity, man  should  thankfully  enjoy  the  pleasures  of 
this  life,  and  by  a  conscientuivs  performance  of  its 
duties  gather  fruits  propitious  for  eternity."  Or, 
"Live  nobly  in  time,  and  eternity  uill  crown  thee." 
Or,  "  Seek  in  time  to  live  thy  eternal  life  ;  then 
will  it,  in  the  future,  certainly  be  thine."  Comp. 
also  these  lines  of  BiinME  : 

From  conflict  ever  freed  is  he, 
To  whom  the  eternal  is  as  time, 
And  time  is  as  eternity. 

HOSm.ETICAI.  HINTS  ON  SEPARATE  PASSAGES. 

Ver.  1.  Bresz:  Solomon  condemns  in  the  be- 
ginning  of  this   chapter   all  anxious   reflection 


CHAP.  III.   1-22. 


77 


and  care  concerning  earthly  things,  above  all, 
useless  worldly  anxiety.  For  this  is  so  deeply 
rooted  in  the  tuimis  of  man^',  indeed  of  most  men, 
that  it  can  scarcely  be  eradicated.  This  is  a  tor- 
ment not  only  of  a  very  painful,  but  of  an  en- 
tirely useless  character.  Nearly  all  other  trials 
and  troubles  can  be  easily  borne,  and  oppress 
only  the  body  :  but  anxiety  ruins  both  body  and 
soul. — Therefore  Solomon  here  says:  Act  ever 
so  justly  or  unjtistly,  and  torture  thyself  with 
care  till  death,  thou  wilt  travail  in  vain  before 
the  completion  of  the  time  fixed  by  God.  For, 
everything  occurs  according  to  His  divine  ar- 
rangement, in  His  own  time,  without  our  inter- 
vention. 

LoTHER  :  That  nothing  occurs  before  the  hour 
arrives  which  has  been  determined  by  God,  So- 
lomon proves  by  examples  drawn  from  all  hu- 
man affairs,  and  says:  There  is  a  time  to  build 
up  and  a  time  to  break  down,  elc,^  and  concludes 
therefrom  that  all  human  resolve  in  thought,  re- 
verie, or  effort,  is  simply  a  phantom,  a  shadow, 
an  illusion,  unless  it  bi  first  resolved  in  heaven. 
Kings,  princes,  lords,  may  hold  their  councils 
and  resolve  what  they  will;  the  thing  whose 
hour  has  come,  will  occur ;  the  others  stand  still 
and  hinder  and  impede  each  other.  And  al- 
though it  may  seetn  that  the  hour  is  now  come, 
nothing  will  take  place  till  the  hour  does  come, 
although  all  men  on  earth  should  tear  themselves 
to  pieces.  God  permits  neither  kings,  princes, 
lords,  nor  wise  men  on  earth  to  set  the  dial  for 
Him.  He  will  set  it ;  ami  we  are  not  to  tell  Him 
what  it  has  struck.  He  will  tell  us.  Christ  says 
in  the  gospel :  My  hour  is  not  yet  come,  e(c. — 
Hamann:  We  find  here  a  series  of  contradictory 
things  and  actions  which  occur  in  human  life, 
but  which  cannot  possibly  exist  together,  and 
hence  each  has  its  special  time.  Tliat  moment  is 
fixed  for  everything  which  is  the  best  and  the 
most  fitting  for  it.  The  beauty  of  things  consists 
in  this  moment  of  their  maturity  which  God 
awaits.  He  who  would  eat  the  blossom  of  tlie 
cherry  to  taste  the  fruit,  would  form  a  faulty 
judgment  regarding  it;  he  who  would  judge  of 
the  cool  shade  of  the  tri'cs  from  the  temperature 
of  Winter,  and  their  form  in  this  season,  would 
judge  blindly.  And  we  make  just  such  conclu- 
sions regarding  God's  government  and  its  pur- 
pose ! 

Vers.  2-8.  Geiek  (ver.  2) :  Plants  and  trees  are 
set  and  tended  on  account  of  their  fruits,  and  the 
unfruitful  are  rooted  up.  Art  thou  then,  0  man, 
planted  in  the  garden  of  the  Lord,  but  unfruit- 
ful, beware,  and  reform,  else  wilt  thou  also  be 
rooted  up?  Luke  xiii.  Off. 

Sx.iRKE  (ver.  3,  1st  clause):  God  is  so  gra- 
cious that  He  wounds  and  lacerates  the  hearts 
of  men  for  their  own  good,  but  heals  them  again 
by  the  assurance  of  His  grace,  and  the  pardon  of 
Bins,  Hos.  vi.  1. 

Hbngstenbebq  (ver.  3,  second  clause):  The 
people  of  God  have  the  advantage  therein  that 
the  destructive  activity  is  ever  a  means  and  a  pre- 
paration for  the  constructive,  and  that  the  final 
purpose  of  God  is  ever  directed  to  the  latter. 
Therefore  one  can  be  cheerful  and  consoled  in 
the  kingdom  of  God,  during  the  momentary  ac- 
tivity of  destruction. — (Ver.  8):  The  epoch  in 
n'hieli  lliis  book  was  written,  was  mainly  a  "pe- 


riod of  hatred,"  as  the  faithful  learned  it  by  daily 
and  painful  experience.  But  they  were  assured 
by  the  word  of  God  that,  in  some  future  time,  a 
"period  of  love  would  come,  such  as  they  had 
not  seen"  (Isa.  xlix.  23;  Ix.  16;  Ixvi.  12),  and 
while  hoping  for  this  it  was  more  easy  for  them 
to  accept  the  seeming  hatred  from  the  same  dear 

hand  that  would  dispense  the  love The 

whole  fimls  its  end  in  the  sweet  name  of  peace, 
which  is  so  engraven  on  the  heart  of  the  cliurch 
militant.  Peace,  peace,  to  him  that  is  far  off.  and 
to  him  that  is  near,  saith  the  Lord,  Isa.  Ivii.  ly. 
Vers.  9,  10.  LnTHER:  Before  the  hour  comes, 
thought  and  labor  are  lost.  But  we  are,  never- 
theless, to  labor,  each  in  his  sphere  and  with  di- 
ligence. God  commands  this;  if  we  hit  the  hour, 
things  prosper;  if  we  do  not.  nothing  comes  of 
it,  and  thus  no  human  thought  avails.  They, 
therefore,  whowouJd  anticipate  God's  hour,  strug- 
gle, and  have  nothing  but  care  and  sorrow. 

St.irke  (ver.  10)  :  Sin  causes  man  to  have 
many  cares,  dangers,  and  vexations  in  the  em- 
ployments of  life.  Gen.  iii.  17.  It  is  not  the  ac- 
tive but  the  permissive  will  of  God,  that  permits 
sinful  men  to  experience  these  various  evil  re- 
sults of  their  sins. 

Ver.  11.  Brenz  : — Although  God  has  created 
all  things  in  the  best  and  wisest  way,  and  fitted 
them  to  our  needs,  our  own  will,  and  our  short- 
sighted earthly  wisdom  nevertheless  prevent  us 
from  deriving  the  profit  and  enjoyment  there- 
from which  the  beasts  find  in  the  works  of  God. 
Geier: — In  searching  out  the  works  and  waye 
of  God  be  careful  not  curiously  to  seek  things 
hidden  ot'God,  and  on  the  contrary  to  neglect  His 
revealed  will  to  the  injury  of  our  .souls. 

St.\rkb: — The  indwelling  desire  of  thehuman 
soul  to  live  eternally  is  a  remnant  of  the  divine 
image.  0  that  we  would  endeavor  to  calm  this 
feeling  in  the  right  manner,  how  happy  then 
would  we  be! 

Elster: — The  ability  of  man  to  reflect  in  him- 
self the  harmony  of  the  world  (  ?  more  correctly, 
the  eternal  power  and  divinity  of  the  Most  High 
mirrored  in  the  things  of  the  world)  is  indeed  a 
power  in  whose  perfect  exercise  the  individual  is 
impeded  by  individual  weakness.  Because  the 
original,  pure  harmony  of  the  spirit,  is  obscured 
in  the  inner  man,  he  cannot  comprehend  that 
which  exists  without  him  in  its  full  purity  and 
truth;  and  that  which  is  highest  he  is  only  able 
to  comprehend  imperfectly,  namely,  the  eternal, 
divine.creative  thoughts  which  form  the  inner- 
most essence  of  things. 

Vers.  12-15.  Melanchthon  (vers.  12,  13):  — 
These  words  are  not  intended  satirically  to  illus- 
trate the  principles  of  a  man  of  Epicurean  en- 
joyment, but  to  express  the  seriously  meant  doc- 
trine that  the  things  of  this  world  are  to  be  used 
and  enjoyed  according  to  divine  intent  and  com- 
mand, and  also  to  impart  directions  for  the  happy 
and  temperate  enjoyment  of  them.  We  must, 
therefore,  look  in  faith  to  God,  perform  the 
works  of  our  calling,  implore  and  await  God's 
help  and  blessing,  bear  patiently  the  toils  and 
burdens  that  He  sends,  and  then  certainly  know 
that,  so  far  as  our  labor  is  crowned  with  success, 
this  comes  from  the  guidance  and  protection  of 
God. 

Luther  :  —  Because    so    m;;ny    obstacles    and 


78 


ECCLESIASTES. 


misfortunes  meet  those  who  are  diligcDt  and 
mean  to  be  faithful  and  upright,  and  because 
there  is  so  much  unhappiness  in  the  world,  there 
is  nothing  better  than  cheerfully  to  employ  the 
present  that  God  gives  to  our  hand,  and  not  to 
worry  and  grieve  with  cares  and  thoughts  about 
the  future.  But  the  skill  lies  in  being  able  to  do 
it ;  that  is  the  gift  of  God. 

OsiANUEB,  (vers.  14,  1-5):  God  acts  immutably 
that  we  may  therein  perceive  His  majesty  and 
power,  fear  Him,  and  serve  Him  with  piety  and 
highest  reverence.  However  God  deals  with  us, 
we  must  accept  it,  and  consider  it  good,  Job  ii.  10. 

Berleboeo  Bible  :  — Tou  must  not  hesitate 
and  let  yourself  for  that  reason  (by  sorrows  and 
tribulations)  be  drawn  away  from  the  highest 
good.  For  God  will  not  let  the  injustice  and 
violence  that  are  done  to  the  pious,  go  un- 
punished. 

Vers.  16,  17.  Hansen: — As  there  is  here  a 
certain  period  when  men  follow  their  inclina- 
tions, so  there  is,  beyond,  a  fixed  time  when 
they  will  be  summoned  before  a  tribunal. 

Hengstenberg  : — The  sentence  on  the  wicked 
may  be  expected  with  so  much  the  more  confi- 
dence, when  they  have  assumed  the  place  of 
judgment  and  justice,  and  from  thence  practised 
their  iniquity,  thus  abusing  magisterial  power. 

Vers.  18-21.  Tauler: — -Man  is  composed  from 
time  and  eternity ;  from  time  as  regards  the  body, 
from  eternity  as  reg.ards  the  spirit.  Now  every- 
thing inclines  towards  its  origin.     Because  the 


body  is  composed  from  earth  and  time,  it  in- 
clines to  temporal  things,  and  finds  its  pleasure 
therein.  Because  the  spirit  canie  Irum  God,  and 
is  composed  from  eternity,  it  inclines  therefore 
to  God  and  eternity.  When  man  turns  from 
time  and  creatures  to  eternity  and  God,  he  has  an 
inworking  in  God  and  elernitj',  and  thus  makes 
eternity  from  time,  and  from  the  creature  God 
in  the  godly  man. 

Melaschthon  : — Solomon  speaks  thus  of  ex- 
ternal appearances.  If  one  questioned  only  the 
eyes  and  the  judgment,  without  listening  to  the 
word  of  God,  human  life  would  appear  (o  be  go- 
verned by  mere  chance,  to  such  an  extent  that 
men  would  seem  to  be,  as  it  were,  like  a  great 
ant-hill,  and  like  ants  to  be  crushed.  But  the 
revelation  of  the  divine  word  must  be  placed  in 
contrast  with  this  appearance. 

Starke: — As  thou  desirest,  after  death,  abet- 
ter state  than  that  of  beasts,  see  to  it,  then,  that 
in  life  thou  dost  distinguish  thyself  from  the 
beasts  by  a  reasonable,  Christian  demeanor, 
Ps.  xxxii.  9. 

Ver.  22.  Wohlfarth: — Only  the  moment  that 
we  live  in  life,  is  our  possession.  Every  hour 
lived  sinks  irrevocably  into  the  sea  of  the  past : 
the  future  is  uncertain :  therefore  is  he  a  fool 
who  lets  the  present  slip  by  unused,  wastes  it 
in  vain  amusement,  or  grieves  with  useless  la- 
mentations. 

Hengstenbero  : — See  the  exegetical  remarks 
on  this  passage. 


B.    The  Impediments  to  Earthly  Happiness,  proceeding  partly  from  personal  misfor- 
tune of  various  kinds,  and  partly  from  the  evils  of  social  and  civil  life. 

Chap.  IV.  1-16. 

1.  The  personal  misfortune  of  many  men. 

(Vers.  1-G.) 

1  So  I  returned  and  considered  all  the  oppressions  that  are  done  under  the  sun  ;  and 
behold  the  tears  of  mch  as  were  oppressed,  and  they  had  no  comforter ;  and  on  the 

2  side  of  their  oppressors  there  was  power ;  but  they  had  no  comforter.     Wherefore  I 
praised  the  dead  which  are  already  dead  more  than  the  living  which  are  yet  alive. 

3  Yea,  better  is  he  than  both  they,  which  had  not  yet  been,  who  hath  not  seen  the 

4  evil  work  that  is  done  under  the  sun.     Again,  I  considered  all  travail,  and  every 
right  work,  that  for  this  a  man  is   envied  of  his  neighbor.     This  is  also  yanity 

5  and  vexation  of  spirit.     The  fool  foldeth  his  hands  together,  and  eateth  his  own 

6  flesh.     Better  is  an  handful  with  quietness,  than  both  the  hands  full  with  travail  and 
vexation  of  spirit. 

2.  The  evils  of  social  life. 


(Vers.  7-12.) 

7,  8  Then  I  returned  and  saw  vanity  under  the  sun.  There  is  one  alone,  and  there 
U  not  a  .second;  yea,  he  hath  neither  child  nor  brother:  yet  is  there  no  end  of  all 
his  labour,  neither  is  his  eye  satisfied  with  riches:  neither  saith  he,  For  whom  do  I 


CHAP.  IV.  1-16. 


79 


labour,  and  bereave  my  soul  of  good  ?     This  is  also  vanity,  yea,  it  is  a  sore  travail. 
9  Two  are  better  than  one;    because    they  have  a  good   reward   for   their   labour 

10  For  if  they  fall,  the  one  will  lift  up  his  fellow:  but  wo  to  him  that  is  alone  when 

11  he  falleth;  for   he  hath  not  another  to  help  him  up.     Again,  if  two  lie  together. 

12  then  they  have  heat:  but  how  can  one  be  warm  alone  f     And  if  one  prevail  against 
him,  two  shall  withstand  him;  and  a  threefold  cord  is  not  quickly  broken. 


3.  The  evils  of  civil  life. 
(Veks.  13-16.) 

13  Better  is  a  poor  and  a  wise  child,  than  an  old  and  foolish  king,  who  will  no  more 

14  be  admonished.     For  out  of  prison  he  cometh  to  reign;  whereas  also  Ae  <4ai  i«  born 

15  in  his  kingdom  becometh  poor.     I  considered  all  the  living  which  walk  under  the 
3G  sun,  with  the  second  child  that  shall  stand  up  in  his  stead.     There  is  no  end  of  all 

the  people,  even  of  all  that  have  been  before  them :  they  also  that  come  after  shall 
not  rejoice  in  him.     Surely  this  also  is  vanity  and  vexation  of  spirit. 

[Ver.  1.  nX^Xl    'JX    ^jl3t!'1  :  I  turned  and  saw,  or  I  returned  and  saw,  I  looked  again — ""i^^^  used  adverb  ally, 

to  denote  repetition.^T.  L.] 

Ver.  2.  'JX    nSlj'l  the  participle  piel  with    0    omitted,     n3u''D.     The  examples  ZuCKLER  brings  in   support  of  its 

being  the  inJiniUve,  do  not  bear  him  out.    Comp.   '^T^'2    for  "IHOO  Zeph.  i.  14,  in  like  manner  the  Pual  participle  withoat 

D,   as   npS    2  Kings  u.  10,  for  rtpSo,    iSv    for   l^'O    Jud.  xiii.  8,  and    Q'C;pV    Eccles.  ix.  12,  for  O'E/WD- 
It\  It\;  t  t\;  "It  •  It     : 

[Ver.  6.  !11i^3     See  remarks,  p.  53.— T.  L.] 

[Ver.  8,  ^07^;  "and  for  whom."  The  apparent  conjunction  1,  here,  seems  rather  to  have  the  force  of  an  interje  - 
tion,  as  in  TXT  ii- 16  (seo  remarks  on  it,  p.  58).  Alas.'  how  is  it;  so  here.  Ah  me.'  for  wham.  Our  conjunction  has  some- 
times a  similar  emphatic  insteid  of  a  mere  copulative  force.     Or,  it  may  be  doubted  whether,  in  such  cases,  instead  of  beinR 


copulative  at  all,  it  is  any  thing  more  than  the  exclamatio 


.  \: 


in  Arabic,  which  is,  in  like  manner,  joined  to  other 


words,  as  vjaika^vcu  tibi,  or  wa  laka,  eheuUbi,aui  sometimes  to  exclamatory  phrases,  as  vja-sawa  ta  hi/ ,  in  one  word, 
proh  dolnr.  O  wiiat  a  calamity!  The  abrupt  exclamation  is  much  more  impressive  and  significant  than  the  filling  up  of 
our  English  Version,  "  neither  does  he  say."  Tiiis  is,  moreover,  false,  since  the  writer  does  mean  to  represent  the  solitary 
rich  man  as  thus  saying.  It  is  pressed  out  of  him  by  a  sudden  sense  of  his  folly.  Dr.  Van  Dyke,  in  his  late  Arabic 
translation,  makes  it  thus  abruptly  follow,  which  is  the  more  easily  doue,  since  his  Arabic  word  so  nearly  resembles  the 

Hebrew,  whilst   the  conjunction       ^     instead  of     «     gives  it  more  of  subjective  connection.    In  such  cases  as  this 

the  ncbrew  particle  was  doubtless  proimunced  iy«,  instead  of  the  mere  vowel  sound  u.  In  like  manner,  wa  is  iw,  or  ow«, 
like  the  French  oui.  Compare  Greek  ova,  Mark  xv.  29  (also  found  in  classical  Greek),  and  the  more  frequent  ouai;  also 
the  Hebrew    ''ix,  ^1,  vioi,   or  ou-oi.     Even  as  a  conjunction  it  has  an  emotional  power :  "  and  0,for  whom,  etc  " — T.  L.J 

[Ver.  14.  CD''"^^Dn    evidently  a  contraction  for    □"'1^0X71.     It  is  written  according  to  the  sound, — the    X    with  its 

T  -;  T  -: 

light  $Jtewa,  becoming  a  quiesceut  and  disappearing,  as  in   "^t^X    when  it  becomes    jy.    This  writing  words  according  to 

the  sound  may  mark  an  earlier  period,  when  some  changes  had  taken  place,  but  attention  had  not  been  much  drawn  to 
the  radii-al  orlliuirraphy  as  in  later  time^.  It  is,  [lo^vcver,  very  unsafe  to  draw  any  inference  from  it  as  to  dates,  either 
way.     In  Jeremi.ih  xxxvii.  15,  we  h.tve  I^OXfl    /T3,    the  singular  of  the  word  written  in  full,  and  used  as  synonyiu^^us 

with  k'^SD    n'3,   house  of  restraint.— T.  L.] 


EXEGETICAL  AND  CRITICAL. 

The  plan  of  this  section  is  extremely  simple 
and  clear.  Each  of  the  three  divisions  or 
Btrophes,  as  given  above,  is  again  divided  into 
two  smaller  parts  or  half  strophes,  wilU  which, 
each  time,  new  turns  of  thought  commence.  The 
complete  scheme  is  as  follows;  First  strophe: 
The /)er«onai  misfortune  of  men  :  vers.  1-6;  first 
half  strophe;  vers.  1-3;  second  half  strophe: 
vers.  4-6.  Second  strophe:  The  evils  of  social 
life:  vers.  7-12;  first  half  strophe:  vers.  7,  8; 
second  half  strophe;  vers.  9-12.  Third  strophe : 
The   evils   of  civil  life:   vers.   13-16;   first  half 


strophe:  vers.  13,  14:  second  half  strophe: 
vers.  15,  16. — Comp,  V.^ihinoer,  Comment.,  p. 
32  f.,  and  also  the  Doctkinal  and  Ethical  por- 
tion of  this  section. 

2.  First  strophe:  vers.  1-6.  It  is  not  the  really- 
unfortunate  men  that  alone  sufi'er  sorrows,  op- 
pressions, and  violence  of  the  most  various  na- 
ture (vers.  1-3);  the  fortunate  also  find  the  joy 
of  their  life  embittered  by  envy  and  want  of  true 
repose  of  soul  (vers.  4-6). — So  I.retumetS — 
namely,  from  the  previous  course  of  my  reflec- 
tions (which,  according  to  chap.  3,  had  dwelt 
upon  the  foundation  and  nature  of  the  earthly 
happiness  of  men).  Henustexberg  justly  claims 
for  this  passage,  as  well  as  for  ver.  7  and  chap 


80 


ECCLESIASTES. 


ix.  11  (and  also  for  Zech.  v.  1),  the  acceptance 
of  riN^Xl  'JN  TiaC'l  in  the  senae  of:  "And 
I  turned  back  and  saw,"  which  is  the  same  as: 
"And  again  1  saw"  (Ewalu),  and  indicates  the 
transition  to  a  new  object  of  retiecliou,  not  the 
repetition  of  a  reflection  already  made,  as  Hahn 
contends.  Lutuek.  Elster,  Vaihinger,  etc., 
are  not  correct  in  saying:  "And  I  turned,"  etc.; 
for  SW  expresses  a  sense  different  from  nj3  or 
33D  (ii.  12,  20,  etc.). — And  considered  all 
the  oppressions. — As  in  Amos  iii.  9,  CD'pK'^^ 
must  here  also  be  taken  in  an  abstract  sense: 
"oppressions,"  "Tiolence;"  for  □'ty^'J  does  not 
harmonize  with  the  concrete  sense,  "  oppressed," 
whilst  in  the  following  clause  the  concrete  sense 
"oppressed"  appears  from  the  context. — .And 
behold  the  tears  of  such  as  -were  op- 
pressed.— In  the  original,  tear  of  the  oppressed 
(n>'3T  a  collective).  The  description  presents 
a  vivid  reality,  and  does  not  magnify  the  actual 
conditions  in  a  fantastic  or  sentimental  manner, 
or  from  a  bitter  and  peevish  misanthropy,  but 
simply  reports  facts  ;  and  facts  such  as  the  au- 
thor had  frequently  experienced  in  consequence 
of  the  civilly  dependent  and  depressed  condition 
of  his  people. — And  on  the  side  of  their  op- 
pressors there  ^as  po^wer. —  n3  here  is 
equal  to  Dpin  (1  Sam.  ii.  16;  Ezek.  xxxiv.  4j 
violence.  The  repetition  of  the  expression, 
"but  they  had  no  comforter,"  realizes,  with 
striking  emphasis,  the  hopeless  and  desperate 
condition  of  those  who  suffer.  Conip.  the  similar 
repetitions  of  the  same  tragic  turn  in  Isa.  ix.  11, 
16,  20;  X.  4;  Mark  ix.  44,  46,  48.— Ver.  2. 
Wherefore  I  praised  the  dead  vrhich  are 
already  dead. — HIl'  is  not  a  participle  with 
D  omitted,  but  an  infinitive  absolute,  which  here 
contains  the  finite  verb,  as  in  chap.  ix.  11,  and 
in  1  Chron.  v.  20  (comp.  Berth,  on  this  passage, 
and  also  Ewald,  |  3-51  c). — More  than  the 
living  -which  are  yet  alive.  —  niTt|  con- 
tracted from  n3n-l>'.  [n  '\y_  adhuc,  yet.  For  the 
sentence  comp.  vii.  1  f.;  also  Herodotus  i.  31 : 
afXELVov  civdp(orru  Tcdi'dvat  iid'X/.ov  f/  ^(l>etv,  as  also 
ver.  6  of  Menander:  Zwt/c  7ror??pdc  ddvarog  a'tpe- 
viJTEpn^. — Ver.  3.  Yea,  better  is  he  than 
both  they,  which  bath  not  been. — For 
this  intensifying  of  the  previous  thought,  comp. 
chap.  vi.  3-6;  vii.  1  ;  Job  iii.  13ff.;  Jer.  xx.  18, 
and  Theognis,  Gnom.,  v.  425  ss.: 

llaiTw*'  /ifi'  ft^  (pvvaL  eTTixOovioKTiv  dpmrov, 
M/ytT  kcK^E'V  av)d^  o^fof  ^eViov, 

^ivra  d\  okli^  CiK'ara  — i;Xnf  'Atfino  Trepyoat, 
Kai  KeiaHai  tto'aaijv  )/jv  i~a^7/adfif:i'oi: 

Other  parallels  will  be  found  in  the  classic  au- 
thors, as  Sophocles  {(Ed.  Col.,  1143  s.),  Euri- 
pides. (Cresphontes fragm.  13)  Chalcidamps,  Po- 
siDipp.,  Philemon,  Val.  Maxim.  II.  6;  SoLiNiis 
(Polyhist,  c.  10),  etc.  Examine  also  Ksobel  on 
this  passage. .and  Hengstesberg.  p.  160  f.  The 
iifference  between  such  complaints  in  heathen 
authors,  ami  the  same  in  the  mouth  of  our  own, 
is  found  in  the  fact  that  the  latter,  like  .Job  and 
Jeremiah,  tloes  not  slop  at  the  gloomy  reflections 
expressed  in   the  lamentation,  but,  by   proceed- 


ing to  expressions  of  a  more  cheerful  nature,* 
announces  that  the  truth  found  in  them  is  in- 
complete, and  only  partial. — Ver.  4.  Again — 
I  considered  all  travail  and  every  right 
work — l^"'!:'-?!  as  in  ii.  21,  not  of  the  success- 
ful result  of  work,  but  of  its  excellence  in  kind 
and  manner;  the  Sepluagint  is  correct:  ai'dpeia, 
and  mainly  so  the  Vulgate  :  industriie.  But  it  is 
clear  that  the  author  is  thinking  mainly  of  such 
excellent  and  industrious  people  whose  exertions 
are  crowned  with  success,  so  that  they  can  become 
objects  of  envy  or  jealousy.  He  is  therefore  now 
no  longer  regarding  simply  the  unhappy  and  the 
suffering,  as  in  vers.  1-3,  but  also  the  relatively 
happy. — That  for  this  a  man  is  envied  of 
his  neighbor.  —  [?n;;iD  E^'X  nwp]  i.  «., 
jealous  endeavor  to  anticipate  another  in  availa- 
ble effort  and  corresponding  success;  conse- 
quently envious  disposition  and  action,  invidia 
(comp.  ix.  6,  where  tlXJp  has  the  same  meaning, 
and  also  Isa.  xi.  13,  etc.). — This  is  also  vanity. 
— Because  in  the  uncertainty  of  all  earthly  cir- 
cumstances, it  is  of  no  true  profit  to  surpass  one's 


♦[There  is  a  still  more  striking  conti-ast,  a  doulile  anti- 
thesis, it  may  be  sniij,  between  the  classical  and  the  Scriptu- 
ral poets.  In  their  descriptions  of  nature  and  of  human  life 
we  often  find  the  former  class  of  writers  beginning  in  the 
jojful  or  major  mood,  and  ending  in  the  minor.  It  may  ha 
called  the  melancholy  of  Epicureanism.  Thus  it  is  with 
An.\creon,  though  he  lived  belore  the  time  of  the  aensu.'l 
philosopher.  How  often  does  he  begin  with  "flowers,  and 
love,  and  rosy  wine" — 

Etti  fiupffiVat?  Tepei'i'ats 
Eirt  AuTi^aif  Tc  iroiaif  K.  r.  K. 
On  beds  of  softest  fragrance  laid. 
Soft  beds  of  lote  and  myrtle  shade. 
And  BO  goes  on  the  joyful  strain — but  not  far  before  the  mo- 
dulation chauges  into  the  mournful  key — into  a  wail  of  de- 
spair, 08  it  would  almost  seem: 

^c(>TO?  Tpe;^et  Kv^nrBeW 
oAtyTj  6^  KfidoyaaQa. 
So  swiftly  rtins  the  wheel  of  life. 
And  we  shall  lie — a  liitl^  dust — 
A  heap  of  mouldering  bones. 
See  also  how  similar  jovial  strains  are  closed  by  his  sad  pic- 
ture of  old  age,  and  the  still  darker  one  of  the  dreadful 
Hades : 

'AtSew  ydp  €<rTl  £et»'6f 

KaQoho^ 

For  dreadful  is  that  gloomy  vale; 
And  then  the  dark  descent  so  deep. 
That  none  can  reascend  the  steep. 
This  peculiarity  is  no  less  striking  in  Horace.    Thus,  in  the 
4th  ode  of  the  1st  book,  there  is  a  most  charming  picture  of 
spring,  contiiiuin;<  for  some  distance,  till  it  closrs  with  the 
exulting  strain — 

Xnnr  'ieret  aid  viridi  mtidum  caput  impedire  mt/rto  ; 
Aut  Jinre  ttrr:e  quam  ferunt  solutte. 
And   then,  without  any  warning  prelude,  there  comes  the 
mournful  minor: 

Pallifia  mors  lequt  puhat  pede  pauperum  tabernas, 
Retjumipif  turret. 
Pale  Death,  with  equal  step,  at  kingly  tower. 
And  at  the  jioor  man's  cottage,  knocks. 
Again,  Ode  7th,  Lib.  IV..  commencing  with— 

Diffttgere  nivts,  redeuntjam  ijramina  campis. 
The  snows  are  fled   the  flowers  again  return. 
Then  the  picture  of  the  dancing  Graces,  when  immediately 
a  ditferent  voice  seems  to  meet  our  e^rs. 


Jmvinrtalia  ne  ^fres. 

Damtia  tamm  c^leres  reparanl  coelestia  tuna — 
Nos  uhi  decidimuz. 
PuJvis  et  umbra  sum'tt: 

Hope  not  for  immortality ■ 

The  waning  moons  again  their  waste  repair; 
But  we,  when  once  to  death  gone  down, 
Are  nought  but  dust  and  sliadow. 


CHAP.  IV.  1-16. 


'81 


rmir^^ibor  in  diligence  and  skill. — Ver.  5.  The 
fool  foldeth  his  hands  together,  and  eat- 
eth  his  own  flesh. — I'rcbably  a  proverb  of 
like  tendency  with  those  of  Prov.  vi.  10;  xxiv. 
•  I).  /,''.,  directed  against  idleness;  it  is  therefore 
ii')t  the  expression  of  the  author,  but  a  quotation 
of  an  envious  person  who  endeavors  to  defend 
his  zealous  etfort  to  surpass  his  neighbor  in  ex- 
cellence, but  which  is  immediately  refuted  in 
ver.  6.  HiTziG  is  correct  in  this  view  (comp. 
also  the  Int.,  ^  1,  Obs.  2),  whilst  Luther,  Gkier, 
OiiTiNGER,  Bauer,  Vaiuinger,  etc.^  see  rather 
the  Jcaluuc  man  designated  as  a  fool,  who  folds 
his  hands  in  vexation  and  despair,  and  consumes 
his  own  flesh  in  wild  passion,  and  Ewald, 
HuNGSTENBERQ,  Elster,  etc.,  think  that  the  au- 
tlior  is  contrasting  idleness  with  envy  as  its  op- 
posite extreme,  in  order  to  warn  against  the 
fonii;;r;  this  were  manifestly  to  presuppose  a 
very  abrupt  and  obscure  mode  of  presentation. 
Concerning  the  phrase  "foldeth  his  hands"  as  a 
IJiblical  expression  for  idleness,  comp.  Prov.  vi. 
10.  ■•  Kateth  his  own  flesh  "  is  to  exhaust  one's 
"triagth.  to  use  one's  fortune,  to  ruin  one's  self, 
as  occurs  on  the  part  of  the  idle;  comp.  Isa. 
xlix.  -6;  Ps.  xxvii.  2;  Micah  iii.  3;  Numb.  xii. 
12 — Ver.  6  Better  is  a  handful  with  quiet- 
ness,  than  both  hands  full  with   travail 

In  '■outrait  with  this,  how  joyfully  rings  out  the  prophetic 
bUuia,  Isaiah  x.\.vi.  IJ: 

Awake  and  sing,  ye  dwellers  in  the  dost. 
How  diflFerent,  'oo,  ia  these  respects,  from  Horacr  and  Ana- 
CR:::ON,  are  the  lyrics  of  the  Psalmist.     The  must  mourntut 
di'.scriptioiis  of  the  frailty  aud  triiiiaitory  state  of  man  on 
earch  are  so  frequently  succecdi'd  by  ussurancea  of  eonie  fu- 
ture hleaseiin'^s^,  which,  although  not  clearly  defined,  «nd 
ciMitiiuitig  little  or  no  direct  allusions  to  an  after  lilV,  do 
avtjr  aeeui  to  imply  it  as  the  ground  of  confidence  in  tlie  Di- 
vine goodness.     '"He  is  not  the  God  of  the  dead,  Ijut  of  the 
liviug."     Thus  io  the  ciii.  Psalm,  ver.  15,  eic.: 
Fnil  man — lik-'  gra^s  his  days; 
As  the  fl'jwiT  of  tlie  lifM,  so  he  flourishes. 
For  the  win<l  piisKCs  ov-r   and  it  is  gone; 
Its  place  ko  jwcth  ic  uu  luoie. 
Immediately  hope  rises  : 

But  the  mercy  ofthe  Lord  is  from  everlastings 
Even  unto  everl  istiiig,  upon  those  who  fear  him; 
His  righteousness  to  children's  children. 
Again,— encourngement    in   the   contemplation   of    humati 
wi-aUness  is  derive  i  from  the  thought  uf  the  Divine  perma- 
nence and  etf  ruity,  Ps.  ».u.  1 : 

My  days  are  like  a  shadow  that  declioeth  ; 
I  aiu  withered  like  grass; 
But  thou,  Jehovah,  dost  endure  forever. 
Thy  remembrance  uuto  all  gen  rations. 
Again,  Ps.  cxv.  17  : 

The  dead  praise  not  the  Lord 

aud  immediately  the  language  of  hope,  implying  something 
more  tlian  that  mere  selhsh  thought  of  smvivorBhip,  which 
the  rationalist  would  give  it: 

But  we  will  bless  the  Lord, 
From  henceforth  and  forever — hallelujah. 
A  similar  transition,  Ps.  Ixxiii.  26: 

Myjlesh  and  heart  do  fail; 
Body   and  soul   both  suffer  from   their   connection  with  a 
fallen  spiritual  state,  and  a  degenerate  nature. 
But  God  is  the  rock  of  my  soul; 
He  is  my  portion  for  evL^r. 
Similar  illiistrati'ms   of  thfs''  affectins:  contrasts  might  be 
derived  from  Job,  as  in  chapte'-s  xtv.  and  xix  .  espei^ialty  the 
latter,  where  the  triumphant  strain.  "1  know  that  my  Re- 
deemer liveth,"  follows  po  soon  after  what  mipht  aeeoi  al- 
most a  piteous  cry  of  despair.     In   Knheleth  there  are  no 
such  vivid  bursts  of  joy  and  hope,  but  there  is  to  be  found  in 
him  a  species  of  transition  similar,  and  equally  striking.    It 
is  wh^n  he   ri^es  frmn  the  seemingly  doubting  umod,  to  a 
lirui  fauh  iu  the  ultimate  Divine  justice,  and  to  a  uijs    cui- 


and  vexation  of  spirit. — This  is  plainly  *  the 
answer  wliich  a  defender  of  a  contented,  quiet 
spirit,  void  of  envy,  would  give  to  that  feverish 
jealousy  which  in  ver.  5  he  had  rebuked  as  fool- 
ish  indolence,  the  disposition  not  to  rival  one'a 

neighbor  in  skill  and  diligence. — ^3  X7D,  lit., 
**  to  be  filled,  to  be  full  of  hand."  It  means  ♦*  a 
little,"  as  taken  in  contrast  with  rD'^Dn  VHD 
*'  both  hands  full,"'  {.  e.,  superfluity  of  any  thing, 
great  abundance.      "  Quiet  '   (HnJ)   and   so  also 

70^  "travail,"  do  naturally  present,  not  only 
the  respective  dispositions  and  demeanors,  but, 
at  the  same  time,  the  casual  circumstances  con- 
nected with  them,  and  forming  their  background  ; 
at  one  time  a  modest  portion  of  worldly  goods, 
at  another  a  great  fortune,  collected  with  much 
exertion,  but  bringing  only  care  and  sorrow. 

3.  Second  strophe.  Vers.  7-12.  By  avarice,  the 
nearest  relative  and  affiliated  vice  of  the  envy 
just  described,  man  brings  himself  into  sad  iso- 
lalion  and  abandonment  of  friends,  which  is  the 
greatest  misfortune  in  social  life,  as  it  not  only 
embitters  all  enjoyment  of  the  amenities  of  this 
life,  but  robs  us  of  all  protection  against  men  ot 
hostile  intent.  For  ver.  7  compare  what  is  said 
above  of  ver.  1. — Ver.  8.  There  is  one  alone, 
and  there  is  not  a  second — i.  e.,  one  standing 
entirely  alone,  without  friends  and  companions, 
also  without  near  b'lood  relations  (according  to 
the  following  clause),  consequently  so  much  the 
more  isolated  and  obliged  to  make  friends  by  the 
free  use  of  his  riches,  but  which  he  does  not  do. 
— Neither  is  his  eye  satisfied  with  riches,  i.  c. 
he  does  not  cease  to  crave  new  treasures;  comp. 
ii.  10.  The  K'tib  VJ'J^*  must  be  retained,  and 
need  not  be  exchanged  for  ir>*.     Comp.  1  Sam. 

iv.  15;  1  Kings  xiv.  6,  12;  Ps.  xxxvii.  31. — 
For  -whom  do  I  labor  and  bereave  my 
soul  of  good? — Lit.,  "let  my  soul  fail  of  the 
good,"  a  pregnant  construction  like  that  in  Ps. 
X.  18;  xviii.  19.  This  question  is  put  into  the 
mouth  of  the  covetous,  but  as  one  finally  arriving 
at  reflection,  and  perceiving  the  folly  of  his  thus 
collecting  treasures;  comp.  ii.  18-21  ;   L\ike  xii. 


fident  expression  of  his  belief  that  somehow,  and  somewhere, 
t-nd  at  st-me  tim^.  every  wrong  shall  be  righted.  Conceding 
t )  him  this,  ue  ^re  led,  irresistibly,  to  infer  sotnething  else 
which  is  necessary  to  give  lueaumg  to  the  announcement. — 
namely,  that  there  shall  be  a  real /or^nsic  manifi-statioii, 
with  a  conscious  knowledge  of  it  on  the  part  of  every  intel- 
ligent subject  or  object,  of  such  ri;:hteousness. — T.  L.] 

•[This  is  nt)t  so  desir,  allboULili  ZoCKLERhas  with  him  most 
of  tiie  commentators.  '1  !iere  is  good  reason  for  rgardini  it 
as  tliH  language  of  the  idl..^  env-er,  "ho  would  justify  his 
sloth  by  making  a  pretenderl  viitue  ol  it.  '-Why  all  this  la- 
bor? Better  take  the  wurld  ea-iy."  It  has  soii.etliingot  the 
l'>ok  of  the  "sour  grapes  '  fable;  or  it  may  be  comjiared  t« 
th-*  bacchanalian  song  ol  th"  HbiftleHS  idler,  assuming  to  dc!- 
spise  what  he  has  not  the  talent  nor  the  dilij;tuce  to  acquire . 

'•Why  are  we  fond  of  toil  and  care?" 
Thp  view  taken  by  Zockler  and  others  seems  very  confuse  I. 
It  i-*  not  easy  to  discover  aiiv  true  connection  in  it.  Tho 
perplexity,  wh  think,  comes  from  iissuining  that  ver.  5  i>)  a 
qii'>ted  proverb,  and  not  the  very  l;inguage  of  the  author, 
Mi'tting  the  idle  envious  fool  an  i  his  words  (in  ver-  6)  ia 
contrast  uith  the  diligent  and  prosperous  laborer  whom  tlie 
fool  envies  but  cannot  imitate.  This  is  tho  view  presented 
in  the  Metrical  Translation: 

The  tool  [in  envyl  f.dds  his  hands,  and  his  own  flesh  devour* 
For  better  [siiith  he]  is  the  on*'  hand  lilli'd  with  qnietuess, 
Tli;in  liotli  hands  lull  of  toil,  and  windy  vain  desire. 
It  seems  to  make  a  clearer  connection. — T.  L.] 


82 


ECCLESIASTES. 


16-21.  But  it  does  not  follow  from  this  sudden 
revulsion  from  foolish  to  eensible  views,  without 
further  explanation,  that  Koheleth  means  him- 
self (as  above  chap.  ii.  18  ff.)  in  the  person  here 
described  (as  Hitzig  contends).— Ver.  9.  Two 
are  better  than  one.— That  is,  it  is  better,  in 
general,  to  be  associated  than  isolated,  couip. 
Gen.  ii.  18,  and  the  saying  of  the  Talmud  :  '-A 
mau  without  companions  is  like  the  left  without 
the  right  hand"  {Pirhe  Aboth,  f.  30,  2).— 
Becaiise  they  have  a  good  reward  for 
their  labor. — Liu,  who  have  a  good  reward  for 
their  labor.  What  this  good  reward  consists  of, 
the  three  subsequent  verses  show  by  three  exam- 
ples, which  point  out,  in  a  similar  manner,  the 
pleasure  as  well  as  the  profit  and  protection  af- 
forded by  socially  living  and  cordially  co-opera- 
ting with  one's  fellows. — Ver.  10.  For  if  they 
fall,  i.  f.,  the  one  or  the  other.  We  cannot 
think  of  both  falling  at  the  same  time,  because 
they  then  would   both  need  aid. — But  woe  to 

him  that  is  alone  when  he  falleth  — V!  'X 

"woe  to  him  '"  comp.  "p  'X  x.  16,  and  also  the 
kindred  'H  Ezek.  ii.  10.— Ter.  11.  If  two  lie 
together,  then  they  have  heat. — The  conju- 
gal lying  together  of  man  ami  wile  is  certainly 
not  intended,  but  rather  that  of  two  travelling 
companions  who  are  obliged  to  pass  the  night  in 
the  open  air.  The  necessity  ot  this  in  Palestine,* 
on  account  of  the  prevalence  of  cold  nights 
there,  can  easily  cause  great  embarrassment, 
especially  as  poorer  travellers  have  no  other  co- 
vering with  them  than  their  over-garment ;  comp. 
Ex.  xxii.  20;  Song  of  Solomon,  v.  fi. — Ver.  12. 
And  if  one  prevail  against  him.  —  '^pD 
n.oaus  to  overcome  (comp.  the  adjective  I'pJ^ 
powerful,  vi.  10),  not  to  attack  (Knobel,  Elstek), 
or  fall  upon  (Ew.^ld).  ISP'"}"  is  ai  indefinite 
singular  with  an  object  presupposed  in  the  suffix  : 
"if  one  overwhelmed  him,  the  one;"  comp.  2 
Sam.  xiv.  6;  Prov.  xiii.  24;  and  Eccles.  ii.  21, 
which  passages  satisfactorily  show  that  Ew.^Lu's 
proposition  to  read  '3P0'  is  unnecessary. — • 
(Comp.  EwALD,  Lehrhuch,  p09  f).— Two  shall 
■withstand  him. — Of  course  not  tlie  one  men- 
tioned in  the  first  part,  but  rather  his  opponent, 
who  forms  the  unnamed  subject  in  IBpn]' 
Comp.  similar  cases  in  chap.  v.  18;  vi.  12;  viii. 
10;  as  well  as  the  phrase  HJJ  H^i'  "to  oppose 
pomebody,"  to  resist  one;  2  Kings  x.  4;  Dan. 
viii.  7.  EwALt)  and  Elster  are  not  so  correct 
in  saying:  "  thus  stand  two  before  him,"  namely, 
the  attacked  one  himself  and  his  companion — 
which  clearly  all'.iicN  loo  weak  a  thought. — And 
a  threefold  cord  is  not  quickly  broken. — ■ 
Tlial  is,  if  three  of  tliem,  instead  ot  two,  hold  to- 
gether, then  so  much  the  better.  The  .symbol  is 
taken  from  the  fact  that  a  cord  of  three  strands 
holds  more  firmly  than  one  consisting  of  a  simple 

•[On"  'f  Ihe  l)est  itliistrations  of  thii  is  to  lie  found  in 
CaptJiin  Kaxe's  Jmirnd  of  tiis  A  relic  Vnyaiie..  Vol.  1 1  .  Ii.  Ui. 
lie  lii'Bcrii^es  his  camping  oat  on  tlie  snow,  in  company  \v  ih 
IliK  Esquimaux  Chinf,  Kaiatunah.  and  tlieaKreeable  wiirmth 
arisin;;  from  the  close  contact  of  tlieir  bodies,  at  a  time  when 
the  thermometer  showed  a  most  intense  degree  of  cold. 
The  comfort  of  the  position  overlialanced  all  the  rcpulsive- 
n"«s  itiat,  under  otlier  circumstances,  lie  shouhl  have  felt 
towards  his  sii'iilid  companicm. — T.  L.l 


strand,  or  of  two  only.  Comp.  the  well-known 
fable  of  a  bundle  of  arrows,  and  the  German 
proverb:  "Strong  alone,  but  stronger  with 
others."  There  is  no  allusion  to  the  sacredness 
of  the  number  three,  and  still  less  to  the  Trinity, 
which  a  few  older  commentators  thought  to  find 
herein.  Moreover,  the  title  of  several  books  of 
devotion  is  derived  from  this  passage,  e.  y.,  the 
celebrated  book  of  the  Priest  of  Rostock,  Niko- 
LAUS  Russ,  about  the  year  1500:  de  triplici funi- 
culo^  in  which  faith,  hope  and  love  are  described 
as  the  three  cords  of  which  there  must  be  made 
the  rope  that  is  to  rescue  man  from  the  abyss  of 
ruin.  And  so  of  later  works,  as  (Lilienthal) 
"A  Threefold  Cord,"  a  book  of  proverbs  for  every 
day  in  the  year  (for  every  day  a  saying  contain- 
ing a  promise  and  a  prayer.) — New.  Ed.,  Ham- 
burg, Sigmund.  A  threefold  cord,  woven  out  of 
the  three  books  of  St.  Augustine:  Manuale,  Soli- 
loquia,  et  Meditationes,  1803.  4.  Third  strophe, — 
Vers.  13-16.  That  fortune  often  shows  itself  de- 
ceptive and  unreliable  enough  in  civil  life,  and 
in  the  highest  spheres  of  human  society,  is  illus- 
trated by  the  double  example  of  an  old  incapable 
king  whom  a  younger  person  pushes  aside,  and 
that  of  his  successor,  an  aspirant  from  a  lower 
class,  who,  in  spite  of  his  transitory  popularity, 
nevertheless  falls  into  forget  fulness,  like  so  many 
others.  Like  the  fact  alluded  to  in  chap.  ix.  13- 
10,  this  example  seems  to  be  taken  from  the  im- 
mediate contemporary  experiences  of  the  author, 
but  can  only,  with  great  difficulty,  be  more 
nearly  defined  on  its  historical  basis.  Only  the 
first  clause  of  ver.  14  suits  the  history  of  Joseph, 
and,  at  most,  ver.  13  contains  an  allusion  to 
David  as  the  successor  of  Saul  ;  ver.  15  may  al- 
lude to  Rehoboam  as  successor  of  Solomon,  ami 
ver.  14  perhaps  to  Jeroboam.  But  otlier  features 
again  destroy  these  partial  resemblances  every 
time,  and  demonstrate  the  impossibility  of  disco- 
vering any  one  of  these  persons  in  the  "  poor  but 
wise  youtli."  Thus,  too,  the  remaining  hypothe- 
ses that  have  been  presented  concerning  the  enig- 
matical fact  {e.ff..  the  references  to  Amaziah  Jind 
Joash,  and  to  Nimrod  and  Abraham),  can  only 
be  sustained  by  the  most  arbitrary  applications. 
This  is  especially  true  of  Hitzig's  supposition 
that  the  old  and  foolish  king  is  Ihe  Onias  men- 
tioned by  Josephus  (Antiquities  xii.  4)  as  High 
Priest  and  TrpoGrdr^g  rov  /.aov,  and  that  theyouili 
supplanting  him  was  his  sister's  son,  Joseph,  wl.n, 
if  he  did  not  succeed  in  robbing  him  of  the 
priestly  office  (which  his  son  Simon  inherited) 
[see  Sirach  1.  1  ff  ],  at  least  wrested  from  him 
the  TTpoarnaia,  i.  f.,  the  lucrative  office  of  a  farmer 
of  the  Syrian  revenues  that  he  had  then  exer- 
cised twenty-two  years,  not  indeed  to  the  satis- 
faction of  the  people,  but  in  a  very  selfish  and 
tyrannical  manner.  This  hypothesis  does  all 
honor  to  the  learned  acumen  of  its  originator, 
but  has  so  many  weak  points  as  to  forbid  its  ac- 
ceptance. For  in  the  tirst  place  the  ruler  of  a 
realm  is  portrayed  in  vers.  15  and  10,  and  not 
a  rich  .Judaic-Syrian  revenue  collector;  secondly, 
Onias  was  high-priest  and  not  king,  and  lost  or.-y 
a  part  of  his  functions  and  power  by  that  Joseph; 
thirdly,  the  assumption  that  tiie  authoi"  exagge- 
rates petty  circumstances  and  occurrences  in 
a  manner  not  historical,  is  destitute  of  the  neces- 
sary  proof;    fourthly,  the   supposition    forming 


CHAP.  IV.  1-16. 


83 


ihe  base  of  the  entire  hypothesis  of  an  authorship 
of  Kobelcth  towards  the  endof  tiie  third  century 
B.  C.  is  quite  as  arbitrary  and  bare  of  proof; 
comp.  Int.,  J  4,  Obs.  3.  We  must,  therefore,  re- 
frain from  specially  defining  the  event  to  which 
these  verses  allude;  in  which  case  the  two  fol- 
lowing suppositious  remain  possible:  either  the 
author  feigns  an  e.\ample,  or,  in  other  word.s,  has 
presented  the  contents  of  vers.  13-16  as  a  possi- 
ble case  (thus  think  Elster,  Hengstenbekq, 
Vaiuinoer,  et  ah),  or  he  refers  to  an  event  in 
the  history  of  the  nation  or  State,  at  his  period, 
not  sufficiently  known  to  us  (the  opinion  of  U.M- 
EKEiT,  EwALD,  Bleeic,  elc).  lu  the  latter  c:ise, 
we  could  hardly  think  of  a  change  of  succession 
in  the  series  of  Persian  monarohs;  for  the  history 
of  the  rise  of  the  eunuch  Bagoas  about  the  year 
339  B.  C.  harmonizes  too  little  with  the  present 
description  to  be  identified  with  it,  but  we  would 
sooner  thiiik  of  such  a  change  in  some  one  of  the 
States  subject  to  Persia,  as  Plienicia  or  Egypt. — 
Better  is  a  poor  and  ■wise  child,  etc.— 
Clearly  a  general  sentence  for  the  introductiou 
of  the  following  illustration  :  "  better  "  not  here 
said  of  moral  excellence,  but  "happier,"  "bet- 
ter off,"  just  as  31£3  in  vers.  3  and  9.  "Wise" 
here  is  equivalent  to  "adroit,  cunning,"  comp. 
Job  V.  13  ;  2  Sam.  xiii.  3. — Who  wrill  no  more 

be  admonished. — 7  ^'T  with  the  infinitive, 
as  T.  1  ;  vi.  8;  x.  16  ;  Ex.  xvii.  16. — Ver.  14. 
For  out  of  prison  he  cometh  to  reign. — 

CD'l^n    n"3     contracted    from     CD'HDXD    iT3 

T  ■■  •       -:  T 

(comp.  similar  contractions  in  2  Chron.  xxii. 
5;  Ezok  XX.  30),  also  synonymous  with 
0"Tl)>5  n"3.  Judges  xvi.  21,  25  (comp.  Gen. 
xxxix.  20).  Or  else  this  reading  □'"l^DH  must 
owe  its  origin  to  the  opinion  that  Joseph's  eleva- 
tion from  the  prison  to  the  throne  (Gen.  xli.)  is 
here  alluded  to,  in  which  case  we  should  read 
O'llDn  jT3,  and  explain  this  either  by  "house 
of  the  outcast"  "of  the  degraded"  (Ewald, 
comparing  Isa.  xlix.  21).  or  "  by  iiouse  of  the 
fugitives"  (HiTZiu,  comparing  Judges  iv.  18; 
2  Sam.  iii.  36).  But  these  varied  meanings 
would  produce  v.^ry  little  difference  in  the  sense. 
— Whereas  also  he  that  is  born  in  his 
kingdom  becometh  poor. — UJ  ^2,  afier  the; 
''3  of  the  preceding  clause,  introduces  not  so 
much  a  verification  of  it,  as  an  intensification, 
by  which  is  expressed  that  the  prisoner  (or  fugi- 
tive) has  not  merely  transiently  fallen  into  ad- 
versity, but  that  he  was  born  in  poor  and  lowly 

circumstances ;  and  this  IflO ^OtI  "  in  tis 
kingdom,"  i.  e.,  in  the  same  land  that  he  should 
afterwards  rule  as  king  (Hitzig,  Elster,  Vai- 
HiNOER  and  Ewald,  who  are  mainly  correct). 
Rosenmueller,  Knobel  and  Hahn  translate : 
"  ALTUonoH  he  was  born  poor  in  his  kingdom  ;" 
Henqstenberg:  "/or  aI(kou(jh  born  in  his  king- 
dom, he  becomes  poor  nevertheless  ' — both  of 
tliem  less  suitable  meanings,  of  svhich  the  latter 
should  be  rejected  as  too  artitici.il  and  contrary 
to  the  accentuation. — Ver.  1-J).  I  considered 
all  the  living  which  walk  under  the  sun, 
■with  the  second  child,  etc. — X  somewhat  in- 
dated  description  of  the  dominion  and  adherents 


which  that  youth  (or  child)  had  acquired.  For 
the  same  child  is  doubtless  meant  as  that  named 
in  vers.  13  and  14,  as  the  repetition  of  the  ex- 
pression 17"  shows,  as  well  as  the  words  lE'X 

Vrinjl  ^^i'^  at  the  end,  which  indicate  clearly 
enough  the  prospective  introduction  of  the  child 
into  the  place  of  the  old  and  foolish  king.     The 

imperfect  10^'^  marks  the  future  in  the  past — 
comp.  2  Kings  iii.  27  ;  Ps.  Ixxviii.  6  ;  and  "V^jP 
in  the  same  sense,  as  e.  g.,  (Dan.  xi.  2,  3).  Hahn. 
in  connection  with  some  older  writers,  considers 

the  'JEJn  iV  different  from  the  nS'  in  ver. 
13,  and  identifies  it  with  the  Messiah  child  or 
the  Christ  child  of  Isa.  ix.  5  ;  xi.  1  ff.;  Micah  v. 
1  ;  but  the  contents  of  the  following  verse,  which 
characterizes  the  splendor  of  the  child  most 
clearly  as  transitory  and  vain,  are  very  decidedly 
against  this  position  as  something  that  would 
never  be  in  accordance  with  the  rule  of  the  Mes- 
siah.— And  moreover,  from  the  expression  :  "All 
the  living  which  walk  under  the  sun,"  it  is  by 
no  means  necessary  to  deduce  that  the  author 
had  in  his  eye  one  of  the  great  Asiatic  empires, 
as  Henostenberg  supposes  with  reference  to 
Dan.  iv.  7ff.;  but  the  language  here,  as  in  the 
following  verse,  is  largely  hyperbolical,  and  ie 
intended  merely  to  give  an  idea  of  the  number- 
less masses  adhering  to  the  usurper  ;  comp.  simi- 
lar hyperboles  in  the  Song  of  Sol.  vi.  8;  Joshua 
xi.  4;  Judges  vi.  5;  vii.  12;  Ex.  x.  4  ff. — 
There  is  no  end  of  all  the  people,  even  of 
all   that    have    been   before    them. irn 

TT 

"JiJT  denotes  here,  as  in  1  Sam.  xviii.  16;  2 
Chron.  i.  10,  the  headship  or  leadership  (comp. 
also  Micah  ii.  13).  [Zucklek  says  this  to  sup- 
port his  translation,  an  deren  Spiize  er  stand,  "all 
at  whose  head  he  stood,"  notwithstanding  all  the 
connections  of  the  passage  show  that  priority  in 

time  is  meant  here  by  □n'J37,  and  not  priority 

of  position.  The  references  he  makes  to  1  Sam. 
xviii.  16,  etc.,  do  not,  at  all,  sustain  him,  since, 
in  every  one  of  them,  there  are  other  words 
(such  as  "going  in  and  out  before  them  "),  which 
wholly  change  the  case. — T.  L.].  Ewald,  fol- 
lowing the  Sept.,  Vulg.,  and  Luiuer,  translate: 
'' all  that  have  been  before  them,''  and  indicate  an 
antagonism  between  these  earlier  ones  and  those 
immediately  after  called  Q'jnn.i^  but  he  thereby 
violates  the  connection,  which  clearly  shows  that 
the  generations  later,  not  those  earlier  tiian  tlie 
king  in  question,  were  compared  with  him.     It 

is  said  of  them  U-^ITDb;  n'?  not  CD3  —They 

also  that  come  after  shall  not  rejoice  in 

him. — Thai  is,  they  have  no  pleasant  experiences 
of  him  whom  they  once  greeted  with  joytul 
hopes,  either  that  he  deceived  the  just  hopes  of 
his  people  by  later  misrule,  or  that  the  fickle 
breeze  of  popularity  became  untrue  to  him  with- 
out his  fault.  In  either  case,  Koheleth  could  and 
must  find  a  confirmation  of  his  favorite  expres- 
sion concerning  the  vanity  of  earthly  tilings. 
This  clause  is  therefore  again  composed  of  tlie 
strain  with  which  he  closes  his  reflections. 


bl 


EOCLESIASTES. 


J  Alleged  Histoiucal  Allusions  in  Koheleth. 
lee  the  geueral  remarks  on  the  passages  here 
alluded  to,  in  the  Appendix  to  the  Introduction, 
p.  30.  The  older  commentators  who  were  firm 
in  respect  to  the  Solomonic  origin,  first  began 
this  kind  of  speculation.  The  Jewish  Rabbis 
were  excessively  absurd  in  some  of  their  midra- 
shin.  And  so  the  older  Christian  interpreters 
were  very  fond  of  treating  such  passages  as  de- 
scribing real  historical  events.  They  referred 
them  to  Rehoboam,  Jeroboam,  Joseph,  Abraham, 
or  any  body  else,  because  they  thought  it  lor  the 
honor  of  the  book,  or  of  the  Scriptures  generally; 
as,  in  this  way,  one  part  confirmed  another. 
The  attempts  to  verify  such  hypotheses,  however, 
only  led  to  confusion,  and  tended  rather  to  dis- 
credit than  to  increase  confidence  in  the  produc- 
tion. What  was  slill  worse,  the  Rationalists, 
whose  interest  it  was  to  bring  the  book  down  to 
a  very  late  date,  began,  in  like  manner,  to  use 
these  supposed  references  for  Iheir  own  purposes. 
The  result  has  been  a  still  greater  confusion ; 
and  the  great  difficulty  of  making  any  thing 
clear  out  of  them,  ought  to  satisfy  every  sober 
mind  of  the  falsity  of  the  entire  historical  theory. 
Regarded  as  general  illustrations,  they  are  in 
perfect  harmony  with  the  authorship  of  Solomon  ; 
whilst  the  attempts  of  another  kind  show  the  in- 
superable difficulty  of  set  (ling  upon  any  other 
date  than  the  one  claimed  in  ihe  book  itself. 
The  most  extravagant  hypothesis  is  that  of  Hit- 
ziG,  as  is  shown  by  Zocklf.r  and  Stuart.  A 
priest  has  to  be  turned  into  a  king,  and  when  even 
that  fails,  the  taking  away  of  a  very  subordinate 
office  is  10  be  treated  as  a  dethronement.  What 
an  outcry  would  be  made  by  Ewalu  and  his 
school,  should  they  find  similar  wrenchings  of 
language  and  history  in  commentators  called  or- 
thodox !  As  presented  by  HiTzia  and  others,  it 
becomes  all  a  mass  of  rationalistic  confusion. 
Even  if  the  author  was  of  so  late  a  date,  he  cer- 
tainly means  to  personate  the  old  king  of  Israel. 
He  must,  therefore,  himself  have  been  "old  and 
foolish,"  or  consistency  would  have  kept  hinj 
from  using  as  an  illustration  an  incident  so  evi- 
dently anachronistic,  as  compared  with  any 
hi.5torical  example  likely  to  be  given  by  Solomon. 
A  writer  assuming  to  personate  some  one  in  tlie 
days  of  Queen  Elizabetli,  and  then  using  an  il- 
lustration, insignificant  in  itself,  and  savoring 
wliolly  of  the  time  of  Gladstone,  Bright,  and 
Queen  Victoria,  would  not  have  acted  more  ab- 
surdly. 

The  confusion  and  difficulty  which  such  a 
mode  of  treatment  (whether  by  Orthodox  or  Ra- 
tionalist) has  made  in  the  interpretation  of  ver. 
13,  have  been  greatly  increased  by  a  wrong 
translation  of  ver.  14th.  It  has  been  most  com- 
monly held  that  the  pronoun  in  liloSo  {his 
kingdom)  refers  to  the  young  man,  and  H/IJ,  to 
some  one,  or  to  the  subjects  generally,  born  under 
his  usurped  power.  Tliis  certainly  destroys  the 
contrast  which  the  arrangement  and  the  particles 

of  the  two  verses  seem  to  intend.  Again,  ^71i 
(as  a  participle),  or  "1  £lJ,  has  been  taken  as  refer- 
ring to  the  young  man  himself,  born  in  his,  that 
is,  the  old  man's,  kingdom — said  young  usurper 


himself  afterwards  becoming  poor.  Such  seemf 
to  be  Zockler's  view  partially.  All  sorts  of 
twists  are  resorted  to  by  other.<  to  njake  this  ap- 
plicable to  Jeroboam,  or  HiTzio's  "young  man" 
Joseph,  or  to  somebody  else.  Our  E.  V.  is  am- 
biguous as  to  wliicli  is  meant,  and  leaves  the 
sense  in  total  darkness.  There  is  a  striking 
contrast  intended  here,  as  is  shown  by  the  order 
of  the  words,  and  the  particles  CDJ  "3.  There 
is  meant  to  be  the  most  direct  antithesis,  as  best 
illustrating  such  a  vicissitude  of  fortune.  The 
one  born  to  a  throne  and  becoming  poor,  is  put 
in  strongest  contrast  with  tlie  one  born  in  ob- 
scurity and  rising  to  power :  "  For  out  of  prison 
(out  of  servitude  or  some  condition  of  restraint, 
it  may  be  actual  imprisonment)  the  one  comes 
forth  to  reign,  whilst  the  other,  though  born  iu 
his  kingdom  (in  his  royal  state),  becomes  a  pau- 
per." The  particle  l3J  has  an  emotional  force; 
it  expresses  astonishment  at  such  a  case:  f/ea, 
more — what  is  atronger  still — ■■  the  royally  born 
becomes  poor."  There  is  good  authority  for 
such  a  view,  although  most  of  the  commentators 
wander  after  something  else.  Tlie  Vulgate  ren- 
ders it  most  clearly  and  literally  :  />e  carcere  et 
catenis  quis  egrediatvr  interdum  ad  rei/niim,  et  alius, 
nafus  in  regno,  inopia  coiisumatur  :  "From  prison 
and  from  chains  one  may  sometimes  come  forth 
to  a  kingdom,  whilst  another  born  in  a  kingdom 
m.ay  be  reduced  to  want."  It  is  clear,  from  the 
mode  of  expression,  that  the  Latin  translator 
looked  upon  it  as  a  general  illustration  of  the 
changes  in  human  fortune.  A  slill  better  autho- 
ri'y  is  the  old  Greek  Version  of  Symmachus, 
the  best  of  the  Greek  interpreters:  '0  MEN  yap 
Ik  (pv?,aK7^g  h^^We  QaatXtvaat,  '0  AE,  Kairreft  {iaa'^^VQ 
yevvijdhQ,  lartv  £v6eij(^ :  "  The  one  comes  from  pri- 
son to  reign,  the  other,  born  a  king,  becomes 
needy."  This  is  confirmed  by  the  Syriac  trans- 
lation of  Origen's  Hexapla,  which  follows  the 
Greek  of  Symmachus,  word  for  word.  See  it  as 
given  in  the  Syriac  marginal  translations  to 
Miduledorpf's  edition  of  the  Codex  Syriaco-hexa- 
plaris. 

Ver.  15.  "I  beheld  all  the  living  walking  be- 
neath the  sun."  etc,  Zockler  may  well  call  this 
"a  somewhat  inflated  description  of  Ihe  dominion 
which  that  youth  had  acquired."  It  is  indeed 
ilherschu'iinfflieh,  higli-flown,  most  extravagant, 
as  thus  applied  ;  and  the  thought  should  have 
shown  him  that  there  must  be  something  false  in 
the  application.  It  is  barely  suggested  by  wliat 
was  said  before  (ver.  14)  about  the  vicissitudes 
of  the  individual  life,  but  has  no  other  connection 
with  it.  It  is  a  rising  of  the  view  to  a  higlu-r 
scale,  so  as  to  take  in  the  world,  or  race  at  large, 
and  its  olaraic  vicissitudes,  as  tliey  might  be 
called.  "n'XI,  I  saw,  I  surveyed,  or  contem- 
plated. It  is  presented  as  a  picture  of  the  mind 
taking  in  not  single   events,   but  all  the   living, 

Q"nn  7J3.     No  where   else  in  the  Bible  is   this 
.  —      y 

most  sweeping  language  applied  to  such  narrow 
uses  as  are  here  supposed.  Where  it  is  not  used 
abstractly  for  life,  as  Ihe  plural  CD"n  often  is, 
it  is  never  found  in  any  less  sense  than  the  hu- 
man race,  or  of  the  living  as  opposed  to  lh« 
dead.  Comp.  .lob  xxviii.  12;  Isaiah  viii.  -0, 
"Land  of  the  living,"  Ps.  Ivi.;   cxlii.  G,  "Light 


CHAP.  IV.  1-16. 


36 


of  the  living,"  similar  expressions,  Ps.  cxvi.  9  ; 
Lilsu  Eocles.  vi.  8;   ix.  5,  and  other  places.    Here 

ij  joineii  \\iih  it  (and  it  is  the  only  place  where 
it.  is  so  joined)  makes  it  still  more  difficult  to  re- 
strict it  10  such  a  narrow  sense.  The  language 
rises  beyond  this:  ••  I  surveyed,  I  contemplated, 
all  the  living,  as  they  walked  beneath  tlie  sun," 
cupcfos  vivjilfs  anibulanlfs  sub  sole.  These  are 
certainly  very  lofty  words  to  apply  to  a  crowd 
running  after  Jeroboam,  or  HiTzia's  ambitious 
youth,  or  any  other  personage  of  that  kind.  No 
artificial  rnle  of  criticism,  de  imiversalibus  reslrin- 
l/endis,  etc.,  canjustify  the  use  of  such  language, 
in  such  a  case.  The  true  idea,  moreover,  is  in- 
tensified by  the  participle  O'D'^HD,  in  piel, 
marching,  stately  stepping,  denoting  a  bold  and 
proud  movement,  as  in  Eccles.  xi.  9  ^771  *'  march 

on  in  the  ways  of  thine  heart."  The ^i>/ does, 
indeed,  seem,  sometimes,  to  be  used  like  the  kal, 
but  here   every  thing   calls    for  its  intensive  or 

frequentative  force.  Comp.  ^'7'!}'3.  the  bold  in- 
vader, Prov.  vi.  11.  in   parallelism  with  [JO    E''X 

"man  of  the  shield."  In  this  intensive  sense  of 
marching  il  would  seem  to  picture  the  grand  pro- 
cession of  the  race,  moving  on,  squadron  after 
squadron,  the  countless  multitude  that  has  al- 
ready passed,  'J!^n  "l7'n  □>'.  together  "with  the 
second  generation,"  as  we  do  not  hesitate  to  ren- 
der it,  that  shall  stand  in  its  place, — the  OJ?  here 
simply  denoting  the  connection  between  the  dif- 
ferent parts  of  the  picture  or  survey.  The  old 
procession  that  lie  thus  saw  walking  beneath  the 
sun  (a  term  every  where  else  u.sed  for  the  theatre 
of  the  human  race),  or  the  old  part  of  it,  is  dis- 
appearing, whilst  a  younger  worlt.1  is  now  coming 
upon  the  stage  and  continuing  the  same  ceaseless 
movement.    As  this  rises  before  the  mental  vision 

of  the  seer  [nXIH],  he  cries  out,  h^h  ]'p  ['X 
L3>?ri  "  there  is  no  end  to  all  the  people," — there 
is  no  numbering  the  ranks  of  this  vast  host,  as 
they  ever  come  and  go.  As  applied  to  Jeroboam, 
such  language  as  this  would  not  be  a  mere  hy- 
perbole, but  a  transcendental  bombast,  unworthy 
of  the  author  and  his  most  serious  book.  Il 
calls  to  mind  that  sublime  picture  which  Addison 
presents  in  his  Virion  of  Mirza,  the  countless 
multitudes  on  the  broken  bridge  of  life,  as  they 
are  ever  coining  out  of  tlie  dark  cloud  on  the  one 
side,  and  passing  away  with  the  great  flood  of 
eternity  on  the  other.  It  is  this  evident  pictorial 
element  in  the  verse,  when  rightly  rendered, 
that  strongly  opposes  the  idea  of  any  such  com- 
paratively petty  historical  references,  and  forces 
us  to  regard  it  as  .a  representation  of  the  great 
human  movement  through  time  into  eternity. 
"-V'j  end  to  all  that  were  before:  yea,  these  tliat 
come  after  shall  not  rejoice  in  ;/"  [12]  that  is,  the 
X^^  the  people,  the  all,  that  were  before  it,  now 
rei^-^arded  collectively  as  the  past  in  whom  there 
is  no  more  delight, — each  generation  satisfied 
with  itself,  and  boasting  of  itself,  as  ours  does, 
deeming  itself,  as  it  were,  the  all  on  earth  ;  for 
wliat  are  all  the  ages  past  to  this  nineteenth  cen- 
tury 1      Now  the  pronoun   in   mnn   though  sin- 


gular in  form,  may  have  a  collective  antecedent, 
a.  c:ise  too  common  in  the  Hebrew  language  to  re- 
quire citations.  The  only  antecedent  of  this 
kind,    or    of    any   kind,    in    the    verse,    is   tha 

D"nn-S3-nX  the  all  of  the  living,  and  which 
the  makkephs,  and  the  accents,  show  to  be  takea 
as  one:  "all  the  living,  etc.,  with  the  second 
generation  that  shall  arise  in  iti  stead."  The 
evident  parallelism  favors  this  choice  of  the  sin- 
gular pronoun;  but  if  we  are  to  overlook  all  this 
for  the  purpose  of  maintaining  a  historical  refe- 
rence, then  we  must  go  back  two  verses,  and  find 
the  antecedent  in  "the  old  and  foolish  king,"  in 
whose  place  this  second  child,  with  "all  the 
living  beneath  the  sun,  and  the  people  without 
end,"  marching  with  him,  is  to  stand !  The 
common  sense  of  the  reader  must  judge  in  this 
matter.     If,  then,  the  pronoun  in  VJ^^i■^  has  for 

its  antecedent  the  0"nn-'73-nN,  grammatical 
consistency  would  demand,  as  the  antecedent  of 
the  pronoun  in  13  (in  it,  instead  of  in  Ami),  the 
'^U'X  73  just  before,  especi.ally  as  joined  witii 
the  singular  substantive  verb   riTI,     Besides  the 

T   T 

desire  to  find  historic  allusions,  two  verbal  pecu- 
liarities here  seem  to  have  had  much  influence 
upon  translators.  One  is  the  use  of  this  singular 
pronoun  which  has  just  been  explained,  and 
which  the  parallelism  of  the  picture  so  strongly 
demands.     The  other  is  the  somewhat  peculiar 

use  of  the  word  IT  in  ver.  15,  and  its  contiguity 
to  iV  in  ver.  13,  leading  to  the  false  inference 
that  they  must  be  used  in  precisely  the  same 
manner.  Now  though  the  use  of  '\r  for  gene- 
ration is  not  found  elsewhere  in  the  Bible  He- 
brew, yet  it  is  perfectly  natural  and  in  harmony 
with  tlie  frequent  generic  use  of  |3.  It  is,  too. 
highly  poetical,  thus  to  regard  one  generation  as 
the  olfspriug,  the  child,  of  the  preceding.     It  is 

only  using  IT  for  the  cognate  mVljl  from  tha 
same  root,  and  the  unusual  expression  may  hava 
been  suggested  by  the  iS'  in  ver.  13,  giving 
such  a  turn  to  the  thouglit  and  the  language. 
The  order  of  ideas  would  be  this  :  as  the  "young 
man"  succeeds  the  old,  so  does  the  young  race 
succeed  its  progenitor.  So  the  primary  sense  of 
■)£vnq  in  Greek  is  child,  offspring,  and  from  thia 
comes  its  use  for  race,  generation.  Whilst,  then, 
it  may  be  said  that  tlie  word,  elymologically,  fits 
the  thought,  nothing  coulil  bo  more  graphic  than 
the  mode  of  representation. 

Agreeing  with  this  is  an  interpretation  given 
by  that  acute  Jewish  critic,  Aben-Ezra,  except 
that  it  takes  the  pronoun  in  13  as  referring  to  the 

CD/ij?  or  world,  so  frequently  mentioned.  After 
stating  the  other  view,  he  proceeds  to  say : 
"  There   are    those    who    interpret    "JC?n    l^TI 

the  second  child,  as  denoting  the  generation 
that  comes  after  another  p'lns  S3n  THH) 
and  the  meaning  as  being,  that  he  saw  the  living 
as  they  walked  beneath  the  sun,  and  they,  with 
their  heirs   that   shall  stand  in  their  place,  are 


86 


ECCLESIASTES. 


like  those  who  went  before  them,  and  these,  as 
well  as  those,  shall  have  no  joy  (13)  in  it,  that  is, 
oSli'^  in  the  world."  It  is  the  same  procession 
so  curtly,  yet  so  graphically,  described  ch.  i.  4: 
"generation     comes,     and      generation    goes," 

□  7lin.  Rashi  regards  I'l'  as  meaning  genera- 
tion, but  strangely  refers  it  to  the  generation  of 
Noah,  and  the  C3"JinS  or  "  they  who  come  af- 
ter," to  that  of  Peleg. 

The  Hebrew  preposition  □>'  like  the  Latin 
cum  and  the  English  with  when  used  for  And  may 
denote  a  connection  in  thought,  or  in  succession, 
as  prseterca,  besides,  as  icell  as,  like  the   Arabic 

\        ,  :     "I  saw  all  the  living  walking,  etc.,  and 

together  with,  or  along  with  them,  or  besides 
this,  I  saw  the  second  generation."  This  is  a 
well  established  use  of  the  preposition.  Comp. 
1  Sam.  xvii.  4  and  xvi.  V2:  HiJ'  □;>  'jmX 
nxiD   "ruddy  as  well  as  fair,"  and  in  this  book, 

eh.  ii.  16,  7"D3n  □>'  CDDn  "  the  wise  man  as 
well  as  the  fool,"    1  Chron.  xxv.   8,  □>?    ]'3D 

ToSn  "teacher  (with)  as  well  as  the  disciple," 
Ps.  cvi.  C,  "  we  witli  our  fathers,"  we  and  our 
fathers,  or  we  as  icell  as  our  fathers  ;  also  Neh. 
iii.  12;  Ps.  cxv.  13;  Dan.  xi.  8;  Ps.  civ.  25, 
**the  great  as  well  as  the  small,"  and  other 
places.  The  great  difficulty  in  the  way  of  the 
common  view  is  the  word  'Jt^H.  "  The  second 
child,"  "the  child  the  second,"  must  denote  one 
of  two  or  more.  A  concordance  shows  that  there 
is  no  exception  to  this.  To  take  it  in  tlie  sense 
of  successor  to  something  of  a  different  kind  (a 
second  one)  is  without  an  example  to  support  it. 
No  mention  is  made  of  any  other  "child,"  or 
"young  man."  The  difficulty  has  led  some  to 
give  ^V^T\  the  sense  of  "^^H,  companion,  for  whicli 
they  seek  a  warrant  in  the  10th  verse  ;  and  then 
they  refer  it  to  a  son  of  Hiram,  who  was  Solo- 
mon's friend  or  companion  :  "  I  saw  the  child 
(the  son)  of  my  friend."  See  Notes  to  Noldius 
Heb.  Part.  No.  102o.  This  is  very  absurd  ;  and 
yet  the  one  who  defends  it  denounces  the  absur- 
dity of  the  more  common  reference  to  Jeroboam. 
Whoever  wishes  to  see  "confusion  on  confusion 
lieaped,"  in  the  treatment  of  these  passages,  and 
in  the  attempt  to  restrict  the  extent  of  this  lan- 
guage, may  consult  De  Uieu,  Crit.  Sac,  p.  183. 
Take  these  verses,  however,  as  general  reflections 
on  the  vicissitudes  of  the  individual  and  of  the 
race,  and  all  this  confusion  immediately  gives 
place  to  harmony. — T.  L.] 

DOCTRINAL    AND    ETHICAL. 

(  With  lloniiletical  Hints. ) 
Among  the  examples  in  proof  of  the  imperfec- 
tion and  inconstancy  of  earthly  hajtpiness,  which 
the  Preacher  communicates  in  the  above  section 
from  the  rich  treasures  of  his  own  experience,  we 
find  tlie  relation  of  an  ascending  grade  from 
lower  to  higher  and  more  brilliant  conditions  of 
happiness.  From  the  sad  lot  of  victims  inno- 
cently suffering  from  tyrannical  persecution  and 
oppression  (1-3),  the  description  proceeds  di- 
rectly to  the  more  lucky  but  not  more   innocent 


condition  of  persons  consumed  with  envy,  dissa- 
tisfaction and  jealousy,  and  who  with  toilsome 
efforts  chase  after  the  treasures  of  this  earth, 
looking  with  jealous  envy  on  the  successful  rivals 
of  their  struggles,  and  with  scorn  on  those  less 
fortunate,  who  are  contented  with  a  more  modest 
lot  (4-G).  Then  follow  reflections  regarding  the 
happiness  of  such  persons  as  have  risen  through 
the  abundance  of  their  goods  to  a  distinguished 
and  influential  position  in  human  society,  but 
who,  in  consequence  of  this  very  wealth,  run  the 
risk  of  falling  into  a  helpless,  joyless,  and  iso- 
lated condition,  destitute  of  friends  and  adhe- 
rents (vii.  12).  The  illustration  hereby  induced 
of  the  value  of  closer  social  connection  of  men, 
and  harmonious  co-operation  of  their  powers  to 
one  end  (9-12)  leads  to  the  closing  reflection  ; 
this  is  devoted  to  the  distress  and  disaster  of  the 
highest  circles  of  human  society,  acknowledging 
the  fate  even  of  the  most  favored  pets  of  fortune, 
such  as  the  occupants  of  princely  or  kingly 
thrones,  to  be  uncertain  and  liable  to  a  reverse, 
and  thus  showing  that  the  sentence  against  the 
vanity  of  all  earthly  things  necessarily  extends 
even  to  the  greatest  and  most  powerful  of  earth 
(13-16). 

"  There  is  no  complete  and  lasting  happiness  here 
below,  neither  among  the  lofty  nor  the  lowlg,'^  or: 
"Every  thing  is  vanily  on  earth,  the  life  of  the  poor 
as  of  the  rich,  of  the  slave  as  of  the  lord,  of  the  sub- 
ject as  of  the  king;" — this  would  be  about  the 
formula  of  a  theme  for  a  comprehensive  conside- 
ration of  this  section.  The  effort  of  Hesgsten- 
BERG  to  restrict  the  historical  references  of  this 
section  to  the  sufferings  of  the  children  of  Israel 
mourning  under  the  yoke  of  Persian  dominion, 
is  quite  as  unnecessary  as  the  corresponding  po- 
sition in  the  preceding  chapter  ;  yet  still  the 
most  of  the  concrete  ex.".mples  for  the  truth  of 
the  descriptions  given,  may  be  drawn  from  the 
history  of  post-exile  Israel,  which  are  therefore 
thus  to  be  chosen  and  arranged  in  the  homiletical 
treatment. 


HOMILETICAL    HINTS    ON    SEPARATE    PASSAGES. 

Vers.  1-3.  Brenz  : — The  word  of  God  teaches 
US  that  crosses  and  sufferings  pave  the  way  to 
eternal  bliss,  and  that  the  Lord  grants  to  the 
wicked  in  this  world  a  free  hand  for  the  exercise 
of  their  crimes  and  violence,  with  the  view  ot 
sinking  them  ever  deeper  in  tlieir  lusts;  but  it 
teaches  also  that  the  faitli  of  the  pious  is  to  be 
maintained  through  suffering,  and  to  be  tinally 
brought  to  light  in  the  judgment  of  the  last  day. 
in  the  great  decision  of  all  things. 

Starke  : — Thou  miserable  one,  whosigliest  and 
weepest  at  violence  and  wrong,  know  that  the 
Lord  sees  and  counts  thy  tears  (Ps.  Ivi.  9).  lie- 
ware  of  impatience,  distrust,  and  self-revenge 
against  thy  persecutors  (Rom.  xii.  19)! 

Hengstenbebg  : — Such  an  experience  of  hu- 
man misery  (as  is  here  depicted,  and  also  in  Jer. 
chiip.  XX.)  is  not  only  natural,  but  it  lies  in  the 
purpose  of  God,  who  brings  about  the  circum- 
stances that  call  it  forth.  God  wishes  to  draw 
us  to  Him,  by  making  this  world  thoroughly  dis- 
tasteful, and  nothing  but  vanity  to  us.  We  must 
be  liberated  from  earthly  things  through  numy 
trials,  .and  thus  enter  into  the  kingdom  of  heaven. 


c::ap.  v.  1-20. 


87 


Vers.  4-6.  Brenz: — The  world  greatly  errs  in 
always  demanding  for  its  satisfaction  a  super- 
fluity of  goods  and  treasures,  and  in  regarding 
modest  possession  as  deprivation  and  misery. 
And  yet  one  can  live  contented  and  satisfied  just 
as  well  with  a  little  as  with  rich  superfluity,  if 
one  only  aims,  in  a  proper  mjinner.  after  con- 
tentment, or  in  such  a  way  that  one  lets  God  the 
Lord  be  his  treasure  and  highest  good. 

Geier: — One  should  not  consider  a  rich  man 
happier  than  a  poor  man,  because  of  his  many 
possessions.  He  who  has  much,  has  also  much 
unrest  and  care,  and  is  moreover  greatly  envied 
by  others. 

Wohlf.^kth:  —  With  true  wisdom,  Solomon 
warns  us  just  as  much  against  a  passionate  and 
excessive  effort  after  a  lofty  aim,  as  against  that 
indolence  which  folds  its  hands  in  its  lap  and 
waits  for  miracles.  He  admonishes  us  rather  to 
a  sober  and  well-ordered  labor  in  our  vocation, 
and  thus,  m  every  respect,  recommends  the  just 
medium  in  our  activity. 

Vers.  7-12.  Melanchtho.v  :  —  Solomon  here 
shows  how  necessary  for  human  life  is  the  social 
combination  of  men  for  the  advancement  of  the 
arts,  industries,  and  duties  of  life.  All  classes 
need  such  mutual  aid  and  assistance,  and  each 
indiviilual  must  prosecute  his  labor  for  the  wel- 
fare of  the  whole,  must  advance  their  interest, 
and  make  every  effort  to  prevent  division  and 
separation. 

Cramer  (vers.  7  and  8): — The  slaves  of  mam- 
mon arc  blinded,  and  are  their  own  tyrants. 
They  do  not  leave  themselves  space  enough  to 
enjoy  their  blessings  ;  therefore  the  rust  of  their 


gold  and  silver  is  a  testimony  against  them 
(.Ja.s.  V.  3). 

Zeyss  (vers.  9-12): — If  a  community  of  the 
body  is  so  useful  a  thing,  how  much  more  useful 
must  be  a  community  of  spirit,  when  pious  Chris- 
tians with  united  strength  of  spirit  withstand  the 
realms  of  Satan. 

WtiHLFAKTH  : — It  IS  not  merely  a  sacred  desire 
that  draws  men  to  men,  brings  together  souls  of 
like  inclination,  and  binds  kindred  hearts.  We 
can  neither  rejoice  in  our  happiness,  nor  finally 
bear  the  trials  that  meet  us.  nor  joyfully  advance 
in  the  way  of  piety  and  virtue,  if  we  have  not 
true  friends  Oh  how  sacred,  therefore,  is  the 
union  of  wedlock,  of  parents  and  children,  of  re- 
latives and  friends! 

Von  Gerlach  : — Joy  shared  is  two-fold  joy  ; 
grief  shared  loses  half  its  pain. 

Vers.  1.3-16.  Bkenz: — Faith  has  here  a  good 
probationary  school,  in  which  it  can  learn  and 
try  its  powers.  For  when  God  elevates  the  lowly, 
faith  can  cherish  hope,  but  when  He  bends  and 
overthrows  tiie  proud  necks  of  the  ricii.  it  learns 
to  fear.  God  presents  such  examples  to  the 
eyes  of  His  chosen,  that  they  may  increase  and 
be  exercised  both  in  the  fear  of  His  holy  wrath, 
and  in  hope  of  heavenly  glory. 

Weimar  Bible  : — We  should  never  depend  on 
large  possessions  and  great  power,  and  much  less 
seek  true  happiness  therein,  Ps.  Ixxv.  5,  6. 

Starke  : — It  is  a  clear  indication  of  Divine 
Providence,  that  in  no  place,  and  at  no  epoch,  is 
there  a  failure  of  children  and  posterity  to  fill 
the  places  of  the  aged  as  they  disappear. 


C.  Means  for  the  Advancement  of  Earthly  Happiness. 

Chap.  V.  1-20. 


1,  First  means:  Conscientious  devotion  in  the  worship  of  God,  in  prayer  and  vows. 

(Vers.  1-7.) 

1  Keep  thy  foot  when  thoa  goest  to  the  house  of  God,  and  be  more  ready  to  hear, 

2  than  to  give  the  sacrifice  of  fools  ;  for  they  consider  not  that  they  do  evil.  Be  not 
rash  with  thy  mouth,  and  let  not  thine  heart  be  hasty  to  utter  any  thing  before 
God :  for  God  is  in  heaven,  and  thou  upon  earth  :  therefore  let  thy  words  be  few. 

3  For  a  dream  cometh  through  the  multitude  of  business  ;  and  a  fool's  voice  is  known 

4  by  multitude  of  words.     When  thou  vowest  a  vow  unto  God,  defer  not  to  pay  it ; 

5  for  he  hath  no  pleasure  in  fools :  pay  that  which  thou  hast  vowed.     Better  is  it  that 

6  thou  shouldest  not  vow,  than  that  thou  shouldest  vow  and  not  pay.  Suffer  not  thy 
mouth  to  cause  thy  fle.sh  to  ?in;  neither  say  thou  before  the  angel,  that  it  was  an 
error:  wherefore  should  God  be  angry  at  thy  voice,  and  destroy  the  work  of  thine 

7  hands?  For  in  the  multitude  of  dreims  and  many  words  there  are  also  divers  va- 
nities :  but  fear  thou  God. 


88  ECCLESIASTES. 


2.  Second  means:  Abstaining  from  injustice,  violence,  and  avarice. 

(Vers.  8-17.) 

8  If  thou  seest  the  oppression  of  the  poor,  and  violent  perverting  of  judgment  and 
justice  in  a  province,  marvel  not  at  the  matter :  for  he  that  is  higher  than  the  high- 

9  est  regardeth;  and  there  be  higher  than  tliey.     Moreover,  the  profit  of  the  earth  is 
10  for  all :  the  king  himself  is  served  by  the  field.     He  that  loveth  silver  shall  not  be 

satisfied  with  silver;  nor  he  that  loveth  abundance  with   increase:  this  w  also  va- 
il nity.     When  goods  increase,  they  are  increased  that  eat  them:  and  what  good  is 

12  there  to  the  owners  thereof,  saving  the  beholding  of  them  with  their  eyes?  The 
sleep  of  a  labouring  man  is  sweet,  whether  he  eat  little  or  much :  but  the  abun- 

13  dance  of  the  rich  will  not  suffer  him  to  sleep.     There  is  a  sore  evil  which  I  have 

14  seen  under  the  sun,  namely,  riches  kept  for  the  owners  thereof  to  their  hurt.  But 
those  riches  perish  by  evil  travail:  and  he  begetteth  a  son,  and  there  w  nothing  in 

15  his  hand.  As  he  came  forth  of  his  mother's  womb,  naked  shall  he  return  to  go  as 
he  came,  and  shall  take  nothing  of  his  labour,  which  he  may  carry  away  in  his 

16  hand.     And  this  also  is  a  sore  evil,  that  in  all  points  as  he  came,  so  shall  he  go : 

17  and  what  profit  hath  he  that  he  hath  laboured  for  the  wind?  All  his  days  also  he 
eateth  in  darkness,  and  he  hath  much  sorrow  and  wrath  with  his  sickness. 

3.   Third   means:     Temperate  and  contented   enjoyment  of   the   pleasures    and  treasures  of  life 

granted  by  God. 

(Veks.  18-20.) 

1 8  Behold  that  which  I  have  seen :  it  is  good  and  comely  for  one  to  eat  and  to  drink, 
and  to  enjoy  the  good  of  all  his  labour  that  he  taketh  under  the  sun  all  the  days 

19  of  his  life,  which  God  giveth  him:  for  it  is  his  portion.  Every  man  also  to  whom 
God  hath  given  riches  and  wealth,  and  hath  given  him  power  to  eat  thereof,  and 

20  to  take  his  portion,  and  to  rejoice  in  his  labour;  this  is  the  gift  of  God.  For  he 
shall  not  much  remember  the  days  of  his  life;  because  God  answereth  him  in  the 
joy  of  his  heart. 

[Chap.  V.  Ttr.  1.    T/J"^   '^*0i7   in  the   Hebrew  Bibles,  the  German  and  Dntch  versionfl,  the  Vulgate,  and  some  others. 

this  is  absurdly  placed  a^  the  last  verse  of  tht^  iv,  chapter.  In  tlie  English,  Tremellius.  and  others,  it  commences  Ibe 
v.,  where  it  evidently  bel  m^s;  although  the  division  of  chapters,  as  given  in  this  book  is,  in  any  way,  of  little  value.  The 

Masora  has  pointed    T7jT  for  the  singular,  corresponling  to  Ixx.  and  Vulgate,  though  the  sense  is  equally  good  in  tlie 

plural.  For  the  connection  of  thi."  pirt  with  the  preceding,  consult  Wordsworth,  who  sees  in  the  train  of  thought,  in  »I1 
these  remarks  abijut  rashness  in  the  divine  servic  •.  and  in  i-espect  to  vows  and  rash  religious  speakins,  something  closely 
connected  with  the  true  Solomonic  experience,  and  therefore  furnishing  evidence  of  the  Solomonic  authorship  of  the 
book.  As  uttered  by  any  one  else,  it  woul  1  se>Lim  disconnected  an  i  chaotic,  jnst  as  some  critics  have  p'ouounced  it.  For 
remarks  on    3Tlp    and    n,T3    see  F.xeg.  and  .Mar£:iual  No'e. — T   L.] 

[Ver.  6.    X'DhS    for    X"DnnS,    Hiph.  hifinU.    IjxSiSn    see  Exeg.  and  Marginal  Note.— T.  L.] 

[Ver.  7.  □'1^11,  the  same.— T.  L.] 

■  T  ; 

[Ver.  8.  V3n  a  very  general  and  indefinite  word,  here  rendered,  in  E.  G.,  matUr  (thing),  Iss.  irpayjaari,  Vulgate  neg&tio. 

It  ncT-er.  how. -ver,  lopes  its  sense  oi  purposi'..  will,  etc  .  either  as  positive  or  permissive, — a-s  it  may  be  rendered  here,  alloio- 
an".  ( itnVA  prrmissi'in  fifsuch  a  thing:  see  Met    Version. — T.  L.] 
[Ver.  9.  13^'J.     See  Exeg.  and  Marg.  Note.— T.  L.] 
T  :  V 

[Ver.  10.  n'X"l  :    The  Kcri  has    ri.'XI.     Ttis  one  of  those  words  in    tV,    that  have  been  citod  as  evidence  of  a  later 

language.  It  is,  however,  one  ofthnse  more  slitdlpfi  Solomon'c  words,  denoting  something  philosophical,  ethical,  or  ab 
struct,  demanded  by  toe  verv  subject  and  style  of  his  writiug.  They  are  a  higher  class  of  words  than  were  needed  by  tb*- 
idaioer  historian,  or  prophet.  Tliey  may  have  been  invented  by  Solomon  ad  to  fjrin  (from  old  and  t  ommon  roots,,  and 
.afterwards  have  become  vulgarized  in  the  later  writings — thus  giving  rise  to  the  later  .Aramaic  forms,  instead  of  liav.iig 
1  een  derived  from  thein :  Vlsinn  of  t^ie  ejes,  a  somewhat  more  polished,  or  loftier  word,  than  the  infinitive  (o  .':c^.  or 
sinU.—t.  L.]    .  '       ,  I 

Ver.  16.  n7ln    ni^"^  :    Geseniiis  m.ik -s  H/in  from    ri/H    to  be  CTcA:,  lecat,  eic,  but  this  does  not  seem  to  give  a 

T  TT  L  ^  ^ 

iense  string  enough.  Kabbi  Tmchum  makes  it  from  7:!n,  to  be  m  great  pain,  torqacri  dnlf>rihus,  and  compares  it  with 
the  participle  ^SinH'D  (Jcren.  Kxni.l^,]  omno'ieltning,  or  a  *^  stnrm  hurled  (^^0)  on  the  head  of  the  wicked" — a 
very  sore  and  "overwhelming  evil,"  is  this,  if  man  has  to  return  just  as  he  came,  «  tenehris  in  tenebras,  out  n/ darkness  inin 
darknfsa.  SeeTvNceuM  Coinm.,  Lam.  iv.  G.  Same  verse  jT3J7~73:  The  grammarian,  Jona  Ben  Qannach,  in  bis  Se- 
pher  Harikma.  p.  39,  regards  this  as  one  word,  or  as  an  example  of  3  added  (as  it  sometimes  is  with  slight  additi'^n  to 
tlie  meaning)  to   7101*7,   {«-i  in  direct  cont-a-t).    JT31?  is  cited  as  one  of  the  words  .^qui'>ris  ITebr  ism i,  but  the  root 


CHAP.  V.  1-20. 


?9 


^DTDl*i    although  only  occurring  as  a  verb,  Ezek.  xxviii.  3;  xxxi.  8,  is  very  old  in  the  language,  as  ;ipp:'ar9  from    C3>' 
ptopUy  the  prepositi  in    ^D^'    with,  Jl^Dl?    S'^ciHy,  cfimpaninn,  all  denoting,  radically,  comparison,  one  thing  along  with, 


or  laid  by  the  6ide  of  another  (compare  the  Ar;ibic 


r" 


nnd  many  Greek  words  commencing  with  oil  anch  as  o/xoc. 


o^o»?,  o^us,  01*010?,  witli  their  nnmer>us  derivatives,  ill!  implying  comparison,  society ,  likeness^  etc.).    This    word     .TSi* 

occurs  in  Exod.  XXV.  2";  xxviii.  27:  Ezek.  Ixv.  7. 

Ver.  18.  *J5< :  [On  the  effect  of  the  accent  here  see  Exeg.  and  Marg.  Note.    The  same  on    rtl    ver.  19. — T.  L.]. 


EXEGETICAL    AND    CRITICAL. 

Of  the  three  divisions  of  thi.s  section,  the  first 
two  are  divided  each  into  two  strophes  of  about 
ecr'ial  length,  and  each  of  the  two  strophes  of  the 
second  division,  being  very  full  in  sense  and  rich 
in  clauses,  is  again  divided  into  two  half  stro- 
phes. The  third  division  consists  of  only  one 
not  very  comprehensive  strophe.  The  complete 
scheme  of  the  saction  stands,  therefore,  thus  : — 
/.  Diomon:  Of  true  piely :  a.  (1  strophe):  in 
worship  and  prayer,  v.  1-.3:  b.  (2  strophe) :  of 
vowing  and  the  fulfilment  of  vows  :  vers.  4-7. — 
//.  D'-uision:  On  avoiding  various  vices;  a,  (1 
half  strophe) ;  of  injastic3  and  violence;  vers. 
8,  9  :  b,  (half-strophes  2-4)  :  of  avarice :  vers. 
10-17. — ///.  Division:  0/ the  temperate  and  thank- 
fally  con'enled  enjoyment  of  life  :  vers.  18-20,  stro- 
phe 5. — V.iiHCNGEa  combines  vers.  8-12,  and 
then  13-20,  each  as  a  principal  division  or  stro- 
phe, and  overlooks  the  fact  that  the  theme  of 
avarice  does  not  b'igin  at  verse  13,  but  at  verse 
10  (consequently  with  the  first  half  strophe  of 
strophe  3d,  comprising  vers.  8-17),  and  that, 
therefore,  with  ver-e  18,  introduced  by  the  words 
'n"X1  TJ'X  njn,  begins  an  entirely  new  series 
of  thoughts,  whicli  bears  a  concluding  relation  to 
the  main  contents  of  the  chapter. 

2.  First  division,  first  strophe  :  Chap.  v.  1-3.  Of 
ti'u?  piety  in  thi?  worship  of  God,  and  in  prayer. 
— K33P  thy  foot  when  thou  goest  to  the 

house  of  God.  The  k'tib  '^"f}'^  is  to  be  pre- 
ferrsd  to  the  keri  Yl^^-  The  latter  appears  to 
be  modeled  according  to  the  passages  in  Prov. 
iv.  20;  XXV.  17,  and  others,  which  present 
"  foot "  in  the  singular.  For  '•  feel  "  in  the  plu- 
ral in  similar  expressions  comp.  Prov.  i.  16;  vi. 
18  :  Ps.  cxix.  .aQ,  etc.  The  sense  of  this  exhor- 
tation is:  "guard  thy  steps  when  thou  goest  to 
the  house  of  the  Lord,  that  thou  mayest  enter  it 
with  sacred  composure,  and  carefully  avoid  every- 
thing that  would  interfere  with  thy  devotion." 
See  Hbngsteubero  :  "  The  object  is  to  preserve 
the  heart,  but  as  he  goes,  the  heart  receives  its 
impressions,  an  1  is  thus  affected  by  it.  The  au- 
thor doubtless  speaks  of  the  feet  because  by  them 
has  often  been  discovered  the  tendency  of  the 
hLart."  And  be  more  ready  to  hear,  etc. 
(Oer..  to  approach  in  order  to  hear  is  better). 
The  preposition  ID,  without  3?0,  may  in  itself 
express  the  preference  of  one  thing  over  another; 
comp    ix.   17;  Isa.   x.  10;  Ezek.  xv.  2.*     Zry'O 


is  not  here  for  the  imperative   "be  near,"   (Lu- 
ther, Hengstenbero,  etc.),  but  is  an  actual   in- 
finitive absolute,  and  as  such  subject  of  the  sen- 
tence;   comp.   Prov.    xxv.  27  ;    Isa.  vii.   15,   16. 
"  To  hear"  does  not  mean  to  listen  to  the  read- 
ing of  the  Thora  during  the  service,  (Hitzig)  but 
"  (0  oiey,  to  regard   the   voice    of  God   with   the 
heart,    to   do  His   will;"  comp.    1  Sam.    xv.  22; 
Jer.  vii.  23.     We   have  here  the   same  contrast 
between  external  sacrifice  ,and  holy  intent  as   in 
Prov.   xxi.  3.  27  ;   Isa.  i.  11  ft'.;   Hosca  vi.  6,  etc. 
— Than  to  give  the  sacrifice  of  fools.    Tliis 
sacrifice    (n3i)    is     specially   pointed    out   from 
among  the  number  of  sacrifices,  as  also  in  Ps.  xl. 
6;   Hosea  vi.  6;    1  Sam.  xv.  22.      "To  give  the 
i  sacrifice,"    does  not  mean  to  give   a  s.acrificial 
feast,  (Hitzig),  but  to  offer  a  sacrifice  to  God  in 
j  order  to  s.atisfy  him.  or  in  order  to  appease  ~.nc's 
]  conscience.  —  For   they    consider   not   that 
;  they  do  evil.     Fools,  whose  sacrifice  is  an  ol- 
j  fence  to  God   on   account  of  their   evil   disposi- 
[  tions  (comp.  Prov.  xxi.  27;   and  also  the  exegeti- 
cal  illustrations  of  this  passage)  do  evil  in  sacri- 
ficing to  Him,  and  nevertheless  know  it  not,  but 
rather  suppose,  in  their  folly,  that  their  conduct 
is  well  pleasing  to  Him.     As  this  thought  (comp. 
Luke  xxiii.  34)  exactly  fits  the  passage,  and  there 
is  no  linguistic  difficulty  in  the  explanation   (for 

the  construction  ;fT  jlity^'?-  ^'i'lr  LDrX, 
"they  know  not  that  they  do  evil,"  comp.  Jer. 

position  sense.  If  any  comparative  word  might  be-  lliii'* 
omitti'd  it  might  be  the  familiar  word  DIU,  but  tliere  art- 
other  wavfl  of  explaining  the  apparent  grammatical  an'i'al.v 
without  any  Bucli  harshness.  wl..ch  would  be  lilie  lenvitig 
out,  in  English.  Hny  comparative  word  before  than — to  hr;ir 

than  to  give.     If  we  regard    31"lp    as  an  adjective  it  may 

It 
have  the  sense  of  Jit,  mtitahte,,  appropriate,  coniingverv  easily 
from  its  primary  ami  usual  sense  ot  uearne.-.s:  to  hear  ih 
more  appropriate  than  to  give;  it  is  nearer  iti  tlie  sense  of 
better.  That  such  a  connection  of  senses  is  natural,  is  shown 
from  the  Latin  prope  propior,  as  Horace,  Sat.  I.  4,  42,  .<;er- 
moni  propiora,  lietter  for  pro^e ;  Terent.  Heaut:  nullu  alia 
delertatio  quse  propior  esf:el ;  Ovid.  Mel.,  cura  propior  lucltijiqe. 
It  might  be  proved  etill  more  clearly  trout  the  Araluc  use  of 


•  [The  examples  that  Zockler  gives  of  O  comparative,  with- 
out auy  comparative  word  before  it,  will  not  bear  him  out. 
In  chap.  ix.  17,  it  is  dependent  on  C3'J,"3C'J  ;  in  the  other 
ca^e-   n*-i\    *3    is  eithi^r   partitive    or  h  's   iti  usml   pro- 


a  comparative  from  this  very  r>ot 


(i;i\ 


=3^pX) 


in  the  sense  of  hettrr — that  which  is  nigtier.  more  appropriate. 
Of  this  there  are  Irequent  examples  iu  the  Koran,  as  in  Su- 


ral. II.  23S, 


.^\ 


h''lfe.r  f>r    piety,  mnr* 


pious;  Boxviii.  8:\ 


-J^^ 


i\     brtt 


paa3\on,mor€compassio7iati',.    See  :iho  Siarai  III.  163;  iv.  12; 
V.  H;  xvi.  79;  xx.  13.    Thus  in  E,;brew,    HnO— 311p. 

••    •  It 

nearer,  more  appropriate,  more  a<;cepeu&Z«  (abetter   T3'^p 
orofff^ringUhin  to  give,  etc., — auHire prnpius  esset  (fuim  dnrn 


»c 


ECCLESIASTES. 


XV.  15;  1  Kings  xix.  4;  Neh.  xiii.  27)  the  ren- 
ilerings  of  the  passage  that  vary  from  this  are  to 
be  condemned.  They  are  such  as  that  of  Hahn, 
(and  many  older  commentators)  ;  "  in  their  ig- 
norance they  can  only  do  evil,"  or  of  Knobel  and 
Vaihinger:  "  They  are  not  troubled  about  doing 
evil,"  or  of  Hitzig  :  •'  For  they  know  not  how  to 
be  sorrowful"  (for  which  sense  reference  is  made 
to  2  Sam.  xii.  18  ;  Isa.  Ivi.  12,  etc.).  The  near- 
est to  our  view  is  that  of  the  Vulgate,  and  of  Lu- 
ther :  "for  they  know  not  what  evil  they  do," 
which,  however,  cannot  be  philologically  justified. 
Ver.  2.  Be  not  rash  with  thy  mouth.  This 
censure  of  outward  sacrifice  is  immediately  fol- 
lowed by  that  of  thoughtless  words,  and  empty 
babbling  in  prayer,  the  next  important  element 
of  divine  worship  in  the  temple.  "To  be  rash 
with  thy  mouth"  is  essentially  the  same  as  that 
^arroXo^f'i' against  which  Christ  warns  us,  per- 
haps with  conscious  reference  to  this  passage. 
Malt.  vi.  7,  f. — And  let  not  thine  heart  be 
hasty  to  utter  anything  before  God.  '•  Be- 
fore God,"  i.  e.,  in  the  teaiple,  in  the  place  of  the 
special  presence  of  God,  comp.  Ps.  xlii.  2  ;  Isa. 
i.  12.  This  warning  against  rash,  thoughtless, 
and  unnecessary  words  in  prayer,  is  as  little  in 
contradiction  with  apostolic  directions  as  found 
in  1  Thes.  v.  17;  Col.  iii.  17;  Phil.  iv.  6,  as  is 
the  warning  of  Christ  against  idle  words,  at  war 
with  His  own  repeated  admonitions  to  zealous 
and  continuous  prayer,  e.  g.,  Luke  xi.  5  ff.  ; 
xviii.  1,  if. ;  John  xiv.  13;  xvi.  23,  elc. —  For 
God  is  in  heaven,  and  thou  upon  the 
earth.  The  majesty  of  God,  in  contrast  with  the 
lowliness  of  men,  is  here  made  clear  by  the  con- 
tra-position  of  heaven  and  earth,  as  in  Ps.  cxv. 
3,1b:  Isa.  Iv.  7fT.  ;  Ixvi.  1  ;  Matt.  v.  34,  f.— 
Ver.  3.  For  a  dream  cometh  through  the 
multitude  of  business;  and  a  fool's  voice 
is  kno'wn  by  a  multitude  of  words.  That 
is,  just  as  a  too  continued,  exciting,  and  anxious 
occupation  of  the  mind  (J'Ji^)  produces  the 
phenomenon  of  confused  and  uneasy  dreams,  by 
which  the  sleep  is  disturbed,  so  the  habit  of  an 
excess  of  words,  causes  the  speech  to  degenerate 
into  vain  and  senseless  twaddle.  The  first  clause 
of  the  verse  serves  solely  as  an  illustration  of  the 
second  ;  the  comparison,  as  in  chap.  vii.  1 ; 
I'rov.  xvii.  3  ;  xxvii.Xl ;  Job  v.  7,  elc,  is  effected 
by  simply  placing  the  sentences  in  juxtaposition, 
merely   putting   the   copulative   conjunction  be- 


etc.    It  may  be  objected  to  this  that  sach  an  infiuitiTe  with 

h  as  I'OtyS,  is  not  used  subjectively,  ur  very  rarely.  It, 
however,  comes  very  much  to  the  same  thing,  if  we  take 
31"^p    directly  as  an  infiniHve,  or  as  used  for  an  impera- 

live;  6c  nigher  to  hear,  that  is,  more  rfat^y,  more  prompt 
(jiropior  /acilior)  to  hear,  than  fools  are  to  otter  sacrifice 

(taking  Qw'D3  as  the  subject  of  nri).  Or  t ho  compa- 
rative D  may  depend  on  'iot?  »n  the  tirot  clause,  the  in- 
fluence of  which  may  be  regarded  as  exteadin;  to  the  se- 
cond; be  more  careful  (0 — "iOl?)  to  hear,  or  to  draw 
nigh  to  bear,  elc.     In  such  case,  we  get  a  governing  wnnf  for 

theinfinitive  3np.  If  it  be  s-iid  that  it  is  implied  or  Un- 
ix 
derstood;  that  is  alwa.vs  the  c^e  where  the  infinitive  seems 
thus  used  for  the  imperative,  tfonie  familiar  wordof  admo- 
niti  m.  'If  warninK,  i-t  ever  implied  (Mofc  out.  take  cor>\  etc.), 
Ma  •metimea  iu  the  animdted  hin^iage  of  the  |>rophet!»,  and 
iu*  ii  fi-eiuenlly  the  '-HSe  in  Ore-  k  mvl   La-iu.— T.  I-.l 


fore  the  second  (comp.  the  Int.  to  Proverbs,  g  14 
p.  32).  EwALD  assumes  a  continuous  train  of 
thought,  asserting  that  from  too  much  annoyance 
come  dreams,  from  these,  all  kinds  of  vain  and 
superfluous  words,  and,  finally,  from  these,  fool- 
ish speech  ;  but  this  is  decidedly  opposed  to  the 

fact  that  CDl^nn  is  necessarily  to  be  understood 
as  a  designation  of  the  actual  dream,  not  of  a 
di-eamy,  thoughtless  nature,  and  that  the  deriva- 
tion of  a  wordy  nature  from  the  latter  would  be 
in  violation  of  all  psychological  experience. 

3.  First  Division,  second  strophe. — Vers.  4-7. 
Of  pious  conscientiousness  in  vowing  and  the 
fulfilment  of  vows.  For  vers.  4  and  5  see  Deut. 
xxiii.  22-24.  whose  ordinances  are  here  almost 
literally  repeated.— For  he  hath  no  pleasure 

in  fools. — iU'^'03  are  frivolous  men,  who  are 
equally  ready  to  make  vows  of  every  kind,  but 
then  delay  their  performance  from  indolence  or 
selfishness.  Of  ihein  it  is  said  :  ans  'I'iin  rti 
"there  is  no  pleasure  in  them."  namely,  with 
God ;  for  the  context  obliges  us  thus  to  finish  the 
thouglit. — Ver.  o.  Better  is  it  that  thou 
shouldst  not  vo-w,  than,  cie. — Comp.  Ueut. 
xxiii.  22:  "But  if  thou  shall  forbear  to  vow,  it. 
sliall  he  no  sin  in  licee;  '  also  Acts  v.  4.  Ver. 
0.  Suffer  not  thy  mouth  to  cause  thy  flesh 
to  sin. — T03  here  marks  the  body  as  the  seat 

T  T  -^ 

of  desire,  therefore  of  sensuality  and  fleshly 
sense  in  general,  as  the  New  Testament  oaii^; 
as  a?so  above,  chapter  ii.  3.  The  description 
of  James,  in  iii.  6  f.  of  his  Epistle,  gives  a  clear 
testimony  that  the  sensuality  of  man  is  sinfully 
excited  by  the  sins  of  the  tongue,  or  the  mouth, 
and  can  be  enkindled  by  the  fire  of  evil  passion  ; 
and  Hengstenblrg  should  not  have  quoted  this 
passage  as  a  proof  of  his  position  that  "flesh" 
here  signifies  the  entire  personality.  Hitziq 
translates;  "Let  not  thy  mouth  bring  thy  body 
to  punishment,"  but  fails  to  give  the  proof  for 
the  possibility  of  the  rendering  of  N'CJnn  in 
the  sense  of  "bringing  to  punishment,  atoning 
lor." — Neither  say  thou  before  the  angel 
that  it  vras  an  error. — [Zocku:e  here  renders 

^N^p  messenger,  to  accommodate  to  his  exegesis. 
— T.  L.J.  ^'^f!?'  Messenger,  »'.  c,  Jehovah's 
[Comp.  Haggai  i.  13;  JIalachi  i.  3],  is  here  the 
designation  of  the  priest  *  or  announcer  and  ex- 


*[This  is  another  case  where  those  who  maiutain  the  1  ito 
date  of  ttie  boob  give  a  word  an  unusual  sense,  and  tbeu 
build   an   argument   upon   it.      There    is    no    reason    why 

'^  should  not  be  taken  in  its  usual  meaning,  as  an  angel 


!«'': 


of  God,  visible  or  invisible,  supposed  somietimes  to  appear  in 
terror,  the  avenging  angel,  aa  2  Sam.  xxiv.  10,  who  carau  to 
puuisli  Israel  and  th-ir  king  for  his  rMsh  words.  There  may 
bo  an  express  relereaie  here  by  Solomon  to  hia  father's  fatal 

error;,  aod  tbe  words  "irD^^H    7X1   may  be  rendered  very 

easily  as  &  cautinn,  thnf  Ihnu  muye.^'  w  t  have  to  confess  thine 
erriir.  as  David  did  ("2  Sam.  xxiv.  17).  Itniu.-^t  have  made  a 
deei>  iuipressioo-  on  the  young  mind  of  thi'  l*r!iice.  It  is  per- 
ffctfy  in  accordance,  too,  with  the  belief  and  there.orded 
fact^  of  Ihe  Solomonic  times;  and  th's  would  be  the  case 

even  if  we  regard  the  ^X /O,  mentioned  in  Eocleaiastes,  aa 

being  Gad.  the  messm^^reent  to  David.  Or  it  may  refer  to  tbo 
belief  in  the  pre.=ence  of  nngpl3  aa  invisilile  witnes-^ea  to  ■  ur 
s: I  3 anil  out  imprm>rre  ies — abt-liff  b  1  m^jinguot  only  t  Hhe 


UHAP.    V.   1-20. 


91 


pounder  of  the  divine  law ;  comp.  Malacbi  ii.  7, 
the  only  passiige  of  tlie  0.  T.  whei-e  tliia  expres- 
sion is  used  of  tlie  priest ;  and  see  also  in  the  N. 
T.  Rev.  i.  20;  ii.  1  tf.,  where  ayye^n;  is  used  es- 
senlixlly  iu  the  same  sense.  '-That  it  wets  an 
error"  [njJE^  as  in  Numb.  xv.  27  ff]  is  the 
char.icterisiic  evasion  of  religious  superficiality 
and  levity,  wliich  seek  to  excuse  unfullilled  vows 
by  declaring  the  neglect  of  them  a  mere  error  or 
precipitation  [an  uninteatiooal  error]  ;  comp. 
Malaclii  i.  8;  Mallh.  xv.  5,  etc.  HiTzio:  ";/ 
was  a  thoughtlessness, — that  is,  that  I  made  the 
vow  at  ail."  But  a  vow  solemnly  declared  before 
the  priest  could  not  thus  be  recalled  without 
further  ceremony  by  declaring  that  it  was  vowed 
in  a  thoughtless  manner.  The  thoughtless  de- 
linquent will  wish  to  represent  the  evasion  of  its 
fulfilment  as  simply  a  sin  of  weakness  or  precipi- 
tation, whilst  it  is  in  reality  a  crime  of  a  very 
serious  character  [comp.  Elster  and  Hengstes- 
isKRd  on  this  passage]. — 'Why  should  God  be 
angry  at  thy  voice  [wliich  thou  dost  misuse 
iu  a  vile,  sophistical  and  God-tempting  evasion] 
and  destroy  the  work  of  thy  hands — 
that  is,  puni.sh  thee,  therefore,  by  a  failure  of 
all  tliy  undertakings,  and  destruction  of  all 
treasures   and  goods  ?     For  the    warning  sense 

of  the  question  with  TYol  comp.  vii.  16,  17 ; 
Ps.  xc.  17  ;  2  Chrou.  x.  .37^;  Ezra  iv.  22;  vii.  23. 
Verse  7.  For  in  the  multitude  of  dreams 
and  many  vyords  there  are  also  divers 
vanities.  Just  as  in  verse  3,  dreams  are 
here  also  to  be  taken  only  as  examples  of 
the  vanity  of  making  many  wordj,  and  of  its 
bad  consequences.  As  we  can  reasonably  con- 
clude that  one  who  has  much  to  do  with  dreams 
[comp.  Jer.  xxiii.  33  ;  Zech.  x.  1]  is  an  uurelia- 
hle  man,  little  fitted  for  the  duties  and  aS'airs  of 
sober  reality,  therefore  the  wordiest  babbler 
will  inspire  in  us  the  least  confidence.  Ew.\ld 
and  Heiligstedt's  view :  ■'  for  in  too  many 
dreams  are  too  many  vanities  and  words,"  is 
opposed  by  the  connection,  which  shows  that  no 
information  is  to  be  imparted  here  concerning 
the  nature  and  signification  of  dreams,  and  then 
also  the  circumstance  that  it  is  not  very  clearly 
to  be  seen  in  how  far  dreams  may  cause  much 
useless  prattle. — But  fear  thou  God,  so  that 
thou  dost  really  try  to  fulfill  what  thou  hast 
vowed  to  Him.  '3,  because  co-ordinate  with 
the  preceding,  is  to  be  translated  by  "  but,"  and 
not  "thus;"  for  it  expresses  in  a  conclusive 
manner  the  contrast  to  verse  6.* 


(Mil  Testament,  but  aleo  to  the  Npw,  as  appears  from  1  Cnr. 
.\i.  1^\  Sid  TOu?  ayYeAou?;"  because  «f  the  an^elo  "  (invisible), 
in  l-'cencies  in  the  Church  were  t->  lie  avoided. — T.  L.] 

*[Ver.  7.  The  simplest  and  most  literal  reuderitip:  here 
would  seem  tu  be  ihe  best,  taking  the  conjunction  1,  in 
eii''h  case,  as  it  stands,  and  in  the  usual  way.  The  copula- 
tive 1  Ills,  indeed  sometimes  an  assertive  force,  but  then 
the  context  will  always  clearly  demand  it.  Here  there  is 
no  nee'  oi  it:  "Though  in  multitude  cf  dreams,"  or 
"though  dreams  aliound.  and  vanities,  and  words  innumer- 
able, yet  (^3)  fear  thou  Llod."    The  first  '3  maybe  ren- 


dered fjr,  and  rei^arded  aa  conn'-ctiog.  causally,  this  verse 
with  wliat  precede"*,  c  they  may  both  be  regarded  as  ad- 
versative, giving  the  n  ason  ayaiiist,  or  iwiuiiihstanding 
See  explanati-n  ..f  *3    Int.  t)  Metiical  Version,  p  176.     Th ' 

word  ^3''13"t  we  have  renlered,  in  the  Metrical  Version, 

■  T  : 

presagings  t,idle  prelicti-ns,  fortune  te 

3 


4.  Second  Division,  first  strcphe,  a:  vers.  8  and 
9. — On  avoiding  injustice  iind  violence — If  thou 
seest  the  oppression  of  the  poor,  and 
violent  perverting  of  judgment  and  jus- 
tice in  a  province.  Cumu  iii.  10:  iv.  I,  U. 
(Ger.,  robbery  of  judgmeuL  and  justice).  This 
is  a  robbery  committed  agaiust  these  objective 
and  diviue  laws,  a  violation  of  them  by  exac- 
tions, and  other  violence.  Such  violations  of 
judgment  are  most  likely  to  be  practiced  in  the 
provinces,  far  from  the  seat  of  the  king  and  the 
highest  courts,  by  governors  and  generals. 
Therefore  here  nj"l5,  by  which  is  doubtless 
meant  the  province  in  which  the  author  lives, 
that  is,  Palestine.  (Jomp.  Ez.  v.  8;  Neh.  i.  3; 
vii.  6;  xi.  3,  and  also  the  Int.  ^  4.  Obs.  2. — 
Marvel  not  at  the  matter.  —  ]*3n  [Comp. 
iii.  1],  is  neither  absolutely  the  same  us  "  cause, 
matter,"  [Hitzig]  nor  does  it  indicate  the  divine 
pleasure,  the  execution  of  divine  decrees,  (as 
Hengstenberg).  It  is  rather  the  violent  doing 
of  the  thieving  officials  that  is  meant,  the 
"  such  is  my  pleasure,"  of  rulers,  **  who  usually 
commence  their*  edicts  with  these  words :  it 
seems  good  to  me,  it  is  good  in  presence  of  the 
king,  Dan.  iii.  22;  vi.  2;  iv.  22;  Ez.  v.  17." 
(Ukngstenbero).  For  the  exhortation  not  to 
marvel  at  such  things,  not  to  be  surprised, 
comp.  1  Peter  iv.  12:  ayaTrr^rot  fi?/  ^evI^^eafiE  k.  r.  A. 
— For  he  that  is  higher  than  the  highest 
regardeth;  and  there  be  higher  than 
they.  Thar  is,  over  tlie  lofty  oppressor  stands 
a  siill  higher  ruler,  the  king  ;  and  even  over 
him,  should  he  not  aid  suffering  innocence  in  its 
rights,  is  a  still  higher  one,  the  King  of  kings, 
and  Supreme  Judge  of  the  world.  CD'Tl^j  is,  as 
it  were,  a  plural  of  majesty,*  serving  for  a  most 


with  liretmiiii).     13T    is  used,  Numb   xxiii.  b,  16,  fur  oracu- 

T   T 

Itini.  It  is  the  oracle  given  to  Balaam,  and  tliou.:h,  there  a, 
diviDu  iiie^^u^'^  given  Iu  a  bad  man.  yet  iht'i't.'  ib  nuiliing  in 
th'.'  word  Itself  t>  prevent  lis  d'-iioliug  a  false,  as  well  as 
a  true  predictioa.  If  the  view  taken  be  correct,  there  must 
bo  meant,  he.  e,  falte  or  supertttitioust  presai:iDgs,  hke  th«^' 
Urei^tk  fid^is,  wUich  is  used  by  Ariitophanes  fcr  the  (also  pie 
dictiuiia  of  Ihe  ■  racle-moogers,  by  whom  Greece  was  in- 
ledted.     ^,31  is  Used  iu  the   sauie   uiauuor,  Eccles.  x.   14, 

T  T 

wh'-re  the  coDt<-xt  shuws  that  it  mcaiiq  either  pretended 
oracular  wofla  or  tort nne-t^J lings,  ur  some  such  nish  t-ay- 
iugd  auuut  ihe  lumre  as  are  coudemned  James  iv.  13.  Tiib 
othoi"  rendering:  "iu  multitude  of  dreams  and  vanitiet 
there  are  alau  wor.is,"  beside.s  having  6eemiiiyly  buc  iittl* 
meaning,  puts  its  main  as3>-rtiun  iu  the  tirst  claine,  au4 
thut  makes  the  seLOiid  ;  "fear  liiou  Ood,"  a  merely  inci- 
de.it.ll  ur  rhetorical  addition,  though  really  ihe  importa,.t 
thuaglit:  *' 7intwithsta7iding  the  abumiding  uf  (all  theso 
superstitions)  dreams,  vanities  and  luruiu  -.oiliugs  without 
mimljor,  yt  fear  thuu  God.  In  tlie  oilier  rendering,  tuo. 
hesid»s  being  les8  siiiiplf  arid  fii;ib'.  there  is  1  .«t.  or  oh 
scured,  the  contrast  ovid<-ntiy  inte  >de  I  between  6ei.cn.Sat.ixo- 
vi.a,  in  the  had  sen^e.  or  sni-erstition,  a'ld  cro-ejSeta,  true 
reiigi^m,  reverruce.  ^\^'^\''  nXI'.  "'he  far  ui  the  Lord." 
For  an  illustrati'ju  see  Ilie  picture  of  ih-  superstitious  vian 
[5fL(ri5aifj.tay)  as  g  ven  by  THt:opiiR\sTCS  iu  his  C/iaractcrs, 
sec.  10.— T   L] 

*[Tiie  plural  inten^ive  uudoubtvdlv  exist'?  in  Hebrew,  but 
a  great  ileal  loat  is  sai<l  about  the  plurilis  majestaticus  Is 
verv  questioiiatde.  The  be^i  Jewioh  conimenlators  deny  itd 
exi>*ten<e.    Tbe  plural  L3^n3i.  here,  may  easily  be  lakea 

a<i  a  sirt   of  »^uniniing    up,  denoting  all  the   powers   th.it 

stand   above   thi*   pi-tcy  oppressor,  fr^m    the  earthly  king. 

through  •■  prtnc  palitit-8  in  the  Heavens"  up  to  God  Hini- 

«*-l(.     Our   English    Version   gives   it  wll,   '-and  thre   bo 

'   lii    h  r     than     they."'    leaving    the    Kp;.l  cation     indefinite. 

:  SruvRT  le^ard*  1  ;ia  iutensEve;  ''Yea  thre  be  higher  ibau 

'  they."— tbe    pettv  oppres-iors.     Or   it   may  be  an   assertion 

,   th:'t  tlier    is  a  va-t  series  of  ascending  puwern  in  thu  olaui.i-r 

ings,  i-uch    aa   go  j  wo  Id   regard^-d  iu  its  rank,  r.ithe.    tUau  its  time  ur  space 


92 


ECCLESIASTES. 


emphatic  designation  of  the  fulness  of  eternal 
power  in  I  he  Godhead;  ii  is  the  same  construction 
as  CD'Slia,  "Crealoi-,"  chap.  xii.  1;  □'Wnp 
Prov.  ix.  10;  xxx.  3;  Hosea  xii.  1.  □'JV7;;, 
Dan.  vii.  18,  22.  etc.  Comp.  Ewald,  J  178  b. 
We  cannot  let  this  expression  refer  to  the  king 
■as  the  highest  earthly  judge  and  potentate,  on 
account  of  its  analogy  with  other  plural  names 
of  Deity.  It  is  extremely  unfitting,  indeed  al- 
most absurd,  to  refer  the  second  high  one  to  a 
supreme  judge,  and  the  CI)"n:jil  to  the  governor 
(Hitzig).  For  a  poor  consolation  would  be 
offjred  to  the  oppressed  by  a  reference  merely 
to  these  courts,  as  certain  as  "that  one  crow 
does  not  pick  out  the  eyes  of  another,"  (a  very 
poorly  sustained  proverb,  quoted  by  Hitzio  him- 
s'lf).  Ver.  9.  Moreover,  the  profit  of  the 
earth  is  for  all ;  the  king  himself  is  served 
by  the  field.  That  is,  uotwithsiandiug  that 
God  alone  rules  as  highest  judge  and  avenger 
over  all  the  destinies  of  men,  we  are  not  to  de- 
spise the  protection  and  safety  which  an  earthly 
authority  affords,  especially  a  strong  kingly 
government,  tbat  can  protect  the  fields  from  de- 
vastation, and  their  boundaries  from  intrusion. 

N'n  ^733  [so  is  it  to  be  read,  as  in  the  K'tib,  in- 
elead  of  N'.n  ^33]  is  of  like  meaning  with  133 
nXT,  "in  all  this" — or  "notwithstanding  all 
this,"    as   it   is    Isa.    ix.    11.      The    concluding 

words  n3;?3  i"'^^'?  't'.^  <'*■'  neither  mean:  "a 
king  honored  by  the  land"  (Knobel  and  Y.\i- 
HINOER),  nor:  "a  king  honored  throughout  the 
whole  land"  (Hahs),  nor:  "a  king  to  till  the 
fiild"  (Luther,  Starke,  etc),  nor:  "a  king 
subject  to  the  field"  (Herzfeld),  nor:  rcz 
agro  addiclus,  (Rosenmuellek,  Dathe,  etc.), 
nor:  "a  king  to  the  tilled  field,"  namely,  "a 
profit  anl  advantage  to  it,"  (HiTZto.  He.\usten- 
berq,  comp.  also  the  Sept).  n3;|:  is  here 
used  rather  in  the  sense  of  "  made,  installed, 
placed,"  in  accordance  w.tU  tie  Chald.iij  sig- 
nification of  12j^=nyjJ,  D.iu  iii.  1,  15,  20;  vii. 
21 ;  Ezra  iv.  19,  etc.,  and  IT1.y,  field,  is  a  poeti- 
cal synonym  of  ■|''\S  (Comp.  Cfen.  ii.  5 ;  iv.  7 ; 
Ruth  i.  6),  here  undoubtedly  chosen  becau'se 
agriculture,  tliis  principal  occupation  of  the 
provinces  (comp.  ii.  8)  can  only  prosper  through 
the  protection  and  propitious  influence  of  the 
kin"'.  Compare  the  very  close  connection  in 
wliich  the  religion  of  the  Chinese,  Persians, 
Rgypti.ans,  and  Romans  placed  the  royal  office 
wiih  agriculture.  It  does  not  militate  against 
the  view  sustained  by  us  that  there  is  no  definite 
article  before  TM'J.  Comp.  Ewald  §  277,  b  ; 
and  quite  as  little  does  this  view  disagree  with 
the  verbal  collocation,  as  will  be  seen  by  com- 
paring ix.  2  :  Isi.  xlii.  24 ;  Dan.  vi.  8.* 

anpf-ct.    See  note  on  Olamic  Words,  p.  51.    The  reaier  may 
imagine  the  gradation  of  ranlcs  for  himself.     Of  course,  Otri 
irf  nt  till.'   hii:hest.  hownver  great  it   may  he.     This  would 
accord  with  the  .simplest  rendering  of  the  words: 
Height  over  height  are  keeping  watch, 
And  higher  still  Iban  they. 
These  vile   oppressors,  with  all   th^ir  boasts  of   ranli,  are 
away  d  iwn  in  the  I. .west  parts  of  the  sc  drt.— T    I..] 
♦j  Ver.  9.  The  interpreratione  of  ZocKLEU,  illTZlo,  STU\nT. 


5.  Second  Divkion,  first  strophe  h,  and  secoiii 
strophe  a.  b  :  vers.  10-17.  On  avoiding  avarice 
and  covetousness. — .is  in  Deut.  xvi.  19  ;  .\nios 
viii.  4  if. ;  Prov.  xv.  2-5-27  ;  Sirach  x.  8,  so  we 
have  here  the  condemnation  of  the  coarser  form 
of  covetousness,  which  does  not  shun  open  in- 
justice and  violence,  and,  directly  afterwards, 
that  of  the  love  of  money  and  desire  of  gain 
operating  with  more  deliciite,  more  genteel,  and 
a[)piirently  more  just  means. — He  that  loveth 
silver  shall  not  be  satisfied  vrith  silver, 
i.  e  ,  not  satisfied  in  mind,  ami  consequently  not 
happy.  Comp.  the  Horatian  line  :  Semper  avariis 
e'jH  (Ep.  /,  ii.  20);  also  Ovid  Fast.  /,  211  5.  ; 

"  Creverunt  et  opes  et  opum  furiosa  cupido  ; 
Et  cum  posideant  plurima  plura  volunl;" 
Nor  he  that  loveth  abundance  ■with   in- 
crease.    Lit.,"  loveth  tumult;"    {1071  in  other 

I        T     _ 

places,  "noise,  turmoil  of  a  great  multitude  of 
people,"  here  means,  as  in  Ps.  xxxvii.  10,  the 
multitude  of  possessions;  and  3  3nS  means 
as  elsewhere  3  ysn. — Ver.  11.  When  goods 
increase,  they  are  increased  that  eat 
them.  Lit.  "tlielr  eaters,  their  consumers." 
The  meaning  here  is  clearly  the  numerous  ser- 
vants of  a  rich  household.  Comp.  Job  i.  3; 
1  Kings  v.  2,  fi'. — And  what  good  is  there 
to  the  ovrners  thereof? — Jilt?-?  here,  "for- 
tune, gain,"  diflFerent  from   ii.  21  ;    iv.  4.     The 

plural  Q' 7>'3  has  here  a  singular  meaning,  an 
in  ver.  12;  vii.  11;  viii.  8;  Prov.  iii.  27. — 
Save  the  beholding  of  them  with  theii 
eyes,  i.  e.,  only  the  empty,  not  i-eally  satisfying 
feeliug  of  pleasure  at  the  sight  of  heaped  up 
treasures.  In  place  of  ^"!<7  i"ead  H-'.^T  with 
the  K.'ri. — Ver.  12.  The  sleep  of  a  laboring 
man  is  s^weet,  vrhether  he  eat  little  or 
much;  i.  e,  whether  lie  enjoys  a  generous 
food,  or  must  be  satisfied  with  a  scanty  nourish- 
ment.— 12})  "laborer"    is   different   from   13j.' 

"  sl.ive,"  and  also  from  liy  DO  "serf;"  it 
means  in  general  every  one,  who  according  to 

etc  ,  th  -ugh  differing  f-om  ea?li  other,  eeem  forced.  Thny 
alt  de.ti-oy  the  parallelism.  lual<lng  only  uiie  propositi  -n  of 
what  uvidi^utly  contains  two  clauses,  una  an  illilitratiou  of 

the  other.    The.T  rendering  of  XT!    733,  as  though  it 

were  equivalent  to  HXT  ^33.  Tstiah  ix.  11,  2n,  cannot  he 
siipturted.  X'H  is  a  teminin,-  nse  1  lor  the  neuter,  and  may 
h  ive,  in  sni  h  case,  an  antecedent  masculine  in  form,  it  il 
e-t^iies^es  wh-at  is  inanimate  or  impersonal.  "'The  prolit 
of  the  soil,  in  everything  is  it,"— I  ke  KTI  rUJC-  "an 
error  is  it,"  just  abov  .  "It  is  in  all,"  in  cv  rMituig  in 
every  rank  of  life.     The  word  T3^*J  has  more  ota  deponent 

than  of  a  p.assive  Ben"e.  In  otiier  eases.  Dent.  xxi.  4;  E?.ek. 
xxivi  9,  34,  it  is  applied  to  t  o  flel.l  that  is  mad',  use  </. 
worttril,  in  distincti.oi  from  the  liarren.  This  is  tlie  on  y 
c;ise  in  which  it  is  applied  to  p  rsons.  and  Hccording  to  th  ' 
same  analogy,  it  does  not  mean  served  as  a  master,  whieli 
would  he  the  direct  p-.i8sive-.f  the  Kal,  but  subsen-ieiU  I", 
or  made  to  serve,  coming  near  to  the  Kal  sens.*,  or  the  sense 
of  the  noun:  made  u<e/ul,  »r  devoted  lo  nse.  The  conne  - 
tion,  then,  is  v-rv  clear.  The  oppressor  is  reproved,  not 
by  extolling  the  king  as  the  yeardian  of  jnsfice,  and  patnm 
of  agriculture,  but  tiy  setting  fortii  the  value  of  the  lowly, 
the  cultivators  of  the  soil,  to  whom  tiie  highest  ranks,  and. 
ulti'iintely,  the  king  himself,  are  suhserrie'^t, — on  whom 
they  are  depeudent,  and  to  whom  they  may  he  said,  in  the 
last  resort  to  owe  homage.  This  more  Repnhliraii  irtea. 
and  s  t  milch  more  in  harm  -nv  wilh  the  while  spirit  o'  ih-- 
passage,  is  sustained   liy  Wordswortb.    The  re-ort  to  the 


CHAl'.  T.   1-20. 


93 


divine  directioa  in  Gen.  iii.  19;  Ex.  xx.  9, 
must  earn  his  bread  in  tlie  sweat  of  bis  brow, 
be  he  vassal  or  freeman. — But  the  abun- 
dance of  the  rich  vyill  not  suffer  him  to 
sleep.     HiERONV.Mns   justly    says:    incocto    cibo 

in  stomachi  augustiis  assluante. — Tiy^*/.  ^^^T^^  ^ 
paraphrase  for  the  genitive  like  7^X17^  □"IJlXn 
]  Sam.  xiv.  18,  etc. ;  comp.  Ew.\ld,  ^  292,  a. — 
For  this  sentence  comp.  Hor.\ce,  Sal.  I.,  1,  76ss.; 
JiivKNAL,  Sat.  X.,  12  s.  ;  XIV.,  304;  also  Pubi. 
Syrds  :  "Avarum  irritat  non  satial  pecunia.'' — • 
Vers.  13-17.  Second  strophe  :  The  annoying  and 
inconstant  nature  of  wealth.     There  is  a  sore 

evil;  lit.,  "a  painful  evil;"  H/in  equivalent 
lo  the  participle  Nepli  nTIJ*  Jer.  xiv.  17  ; 
Nail.  iii.  19. —  Riches  kept  for  the  o'wners 
thereof  to  their  hurt.  Carefully  guarded 
wealth  proves  a  misfortune  to  the  possessor 
when  the  latter  loses  this  transitory  and  unreli- 
able possession,  and  becomes,  thereby,  more  un- 
happy than  if  he  had  never  possessed  it.  The 
only  correct  illustration  of  this  thought  is  af- 
forded by  ver.  11.  Ver.  14.  But  these  riches 
perish  by  evil  travail. — ]'J>%  lit.,  "annoy- 
ance, hardship,"  as  in  i.  13 ;  iv.  8,  does  not  here 
mean  the  unprofitable  business,  the  unfortunate 
administration  of  the  .affairs  of  the  rich,  but  any 
misfortune,  an  evil  occurrence  of  the  nature  of 
those  in  Job  i.  14-19,  caused  by  robbers,  tem- 
pests, storms,  ete.f — And  he  begetteth  a 
son,  and  thera  is  nothing    in    bis    hand. 

T7ini  is    correctly    taken  as  a  preterit   in  the 

Sept.,  Vulg.,  and  Syriac  ;  for  after  the  failure 
of  his  means,  he  who  was  rich  leaves  off  be- 
getting sons. — Ver.  15.  As  he  came  forth  of 
his  mother's  wromb,  naked  shall  he  re- 
turn to  go  as  he  came. — TSjl'i  3?"J/",  lit.,  "he 

V  T  T 

repeats  his  going,"  ;'.  «.,  he  goes  away  again, 
namely  out  of  this  life.  We  find  the  same  re- 
flection concerning  the  inexorable  operation  of 
death  in  Job  i.  21;  Ps.  xlix.  10;  1  Tim.  vi.  7, 
and  also  in  the  classics,  e.  g.,  Propert,  Carm. 
III.,  3,  35  s. : 

Haud  ullas  portabis  opes  Acherontis  ad  undas; 
Nadus  ad  inferna  slulte,  vehere  rate! 
Comp.  P.  Gehhard  in  the  hymn  :    "  Why  should 
I  then  grieve  ?" 


Chaldaic  Eignification   of  ^D>*  ^  tu  tlie  Hebrew  Hki'l.'.  i'* 

whnlly  tieedloas  and  unsatisfactory.  If  tho  ra^narcliical 
interpretation,  as  we  may  call  it,  fails,  tben  a!s  )  fills  t  >  tlM 
ground  wbat  is  said  ab  mt  the  Persians,  and  "  the  kinji's 
protection  of  ngricultur.j  in  tlie  provinces"  io'^rtUer  with 
the  inference  that  would  then  lie  drawn  in  re>iiect  to  the 
date  of  the  book.  Such  a  d  -pendenoe  of  the  king  upui 
the  field  is  just  a  truth  wlii  h  would  be  perceived  by  the 
wise  Solomon,  but  would  be  unheeded  by  a  Persian  mon- 
arch, or  any  writer  wu  »  would  wish  to  ext.d  him.  HsRZ- 
Peld'8  interpret.ttion  is  very  nii;li  tliis.  Our  English  A'er- 
Bion. '-the  king  is  serverl  6y  the  ticl  i,"  o' from  Ihe  field, 
would  require  a  different  preposition  — T.  U] 
*fSee  t(ie  explaiiati  .n  in  the  text  note. — T  L.] 
t[V1     i*JI?D    may  mean  here  the  labor  and  travail  ex- 

pended  in  acquirine  the  ri-hes.  "Thit  wealth  perishes 
with  all  Ihe  labor,"  etc.,  it  took  to  get  it  Sue  i  is  the  m  -re 
liter il  fouse  of  3.  iis  well  as  tile  more  e.xpressive  Ho 
has  lost  all  his  labor  and  travail  as  well  as  bis  wealth. 
Comp  ire  the  Metrical  Version. 

With  tho  Bore  travail  [it  ha  1  cost]  that  wealth  departs. 

T.  L.J 


Naked  lay  I  on  the  earth. 

When  I  came,  when  I  drew 

At  first  my  breath. 

Naked  shall  I  pass  away. 

When  from  earth  again  I  flee, 

Like  a  shadow. 
And  shall  take  nothing  of  his  labor.  Lit, 
"does  he  lift  up  through  his  labor;"  Nty  as  in 
Ps.  xxiv.  4. — Which  he  may  carry  a-way 
in  his  hand.  !]'7'  is  optative  Hophil  [=';]'Sv, 
Mich.  iii.  4;  vi.  13,  etc.],  and  need  not  be 
changed  into  ^V.  as  Hitzig  does  in  accordance 
with  the  Sept.  and  Symmachus.  For  the  thought 
that  a  rich  muii  at  his  death  can  take  none  of 
his  treasures  with  him,  is  extremely  fitting  here, 
in  case  one  does  not  think  of  the  rich  man  de- 
scribed in  ver.  14,  who,  previously  to  his  death, 
was  bereft  of  all  his  possessions  by  misfortune. 
And  this  is  so  much  the  less  necessary,  since 
before  this  verse  death  has  not  been  considered 
the  final  end  of  all  wealth  and  desire  of  acquir- 
ing it. — Ver.  16  emphatically  repeats  the 
thought  of  the  preceding  verse,  in  order  to 
show  more  strongly  the  entire  fruitlessness  and 
folly  of  toiling  after  earthly  wealth,  and  to  pre- 
pare for  the  closing  description  in  ver.  17  of  llie 
tortured  existence  of  a  rich  miser. — And  this 
is  also  a  sore  evil,  namely,  not  simply  that 
named  in  ver.  13,  but  also  that  added  in  ver.  15; 
consequently  7iot  merely  the  nAoirov  (ii!)7/lor»,r 
there  described  (1  Tim.  vi.  17),  but  also  dea'h, 
that  places  an  tinconditional  limit  to  all  wealth, 
and  toiling  after  riches.  The  views  of  Henc- 
STENBERG,  Vaiuinger,  etc,  are  correct,  whilst 
lIiTziQ  wrongfully  supposed  that  the  second 
"  sore  evil "  is  not  named  until  the  last  clause 
of  this  verse,  and  that  it  consists  in  tiic  misera- 
ble existence  of  the  miser,  full  of  vexation  and 
profitless.  This  "  having  no  profit,"  and  ■■  labor- 
ing for  the  wind,"  coincides  rather  (like  Ihe 
contents  of  ver.  17)  with  the  vanity  of  this 
world,  and  its  inconstancy  and  hardship,  as 
described  in  vers.  13  and  14,  so  tliat  the  rtflec- 
tion  at  its  end  .again  leads  back  to  its  begiiinin;;. 
Ver.  17.  All  his  days  also  he  eateth  in 
darkness,  that  is,  in  a  gloomy,  peevish  state 
of  mind,  in  subjective  darkness  as  described  in 

Matt.  vi.  23 ;  John  xi.  10.  VD'-Ss  can  be  very 
easily  taken  as  the  object  of  7JX',  although  tho 
phrase  "eateth  his  days"  does  not  appear 
again,*  and  therefore  the  meaning  of  "all  liiv 
days  "  seems  the  more  likely  to  be  merely  used 
as  defining  the  time;  but  comp.  for  this  view 
the  instances  at  least  approximately  analogous 
in  Job  xxi.  13;  xxxvi.  11.     The  Sept.  seems  to 

have   read    7DX1    instead    of    73S",    and   so    in 

V  T 

the  following  clause,  instead  of  Di^l  they  must 
have  read  D^OI,  and  for  vSni  they  must 
have  read  '7ni;  for  they  translate:  Kaiye  Triiaai 
at  r/fiepai  avroii  ev  andru    Kal   ev   ■jvivBei   Kai  Ovlh: 

*tWe  have  the  s.milar  phraae  in  English — "consumetli 

his  days" — but  it  is  questionable  whether  7^^  is  ever 
thus  used  ill  Hebrew.  lu  Job  xxi.  13;  xxxvi.  11,  the  verb 
is  different.— T.  L.J 


94 


ECCLESIASTES. 


iralWC  Kai  apptinTia  nai  x^^V-  EwALD  and  some 
other   modei-ns  follow  it   herein ;  but   certainly 

with  regard  to  the  change  of  /3X\  at  least 
without  sufficient  reason ;  comp.  HiTzii;  and 
Elster  on  this  passage.  But  nothing  obliges 
us,  in  the  second  clause,  to  deviate  from  the 
Masorelic  text,  as  Hengstenberg  has  correctly 
shown  in  opposition  to  the  authors  last  named. 
For  D)?3  as  3d,  praeterite,  suits  the  adverb 
n3in  better  than  does  the  substantive  0^_3- 
but  the  closing  words  ll^P'  ^' 7ni  give  an  excel- 
lent sense  as  an  independent  animated  exclama- 
tion: "and  he  hath  much  sorro^w  and 
■wrath  with  his  sickness!"  What  is  meant 
is  the  sickness  of  soul  produced  by  the  annoy- 
ance and  dissatisfaction  felt  as  against  those 
things  that  oppose  his  striving  after  riches,  [in 
substance  the  same  as  that  darkness  in  the  pre- 
ceding line]  a  sickness  which  can  eventually 
extend  to  his  body  and  then  torment  him  only 
the  more  severely.* 

6.  Third  Division  :  vers.  18-20.  Concerning 
a  moderate  and  gratefully  contented  enjoyment 
of  life,  as  the  only  true  .and  wise  conduct  for 
the  poor  and  for  the  rich  ;  comp.  the  exactly 
similar  closing  sentence  of  the  first  discourse, 
chap.  ii.  24-26,  and  also  the  close  of  the  first 
part  of  tlie  second  discourse,  chap.  iii.  22. — • 
Behold  that  which  I  have  seen:  it  is 
good  and  comely,  etc.  Hitzig  and  H.^u.-j 
say:  •'  What  1  have  found  good,  and  what  beau- 
tiful;  "  Hengstenberg:  behold  what  I  have 
seen,  that  it  is  good  and  handsome,  elc.  This 
latter  translation  is  the  only  one  that  corres- 
ponds exactly  to  the  accentuation, |  which  (by  a 

•[Hitzig  regards  the  text  here  as  corrupt,  and  proposes 
to  read  IwH^  and  0^3.  There  id  no  serious  difficulty 
in  taking   b>*3    as  a  noun  [the  first  patach   lengthened, 

08  JoNA  Ben  G\nnach  shows  m;iy  be  done].  The  other 
correctiuQ.  and  IIlTZIG's  churge  ol  corruption,  only  show 
that  a  very  acute  critic,  not  having  much  imatiination, 
may  nt>t  sympatliize  wiih  the  poetical  style,  or  the  i-nio- 
tioiial  earnestness  of  such  a  writer  as  Koheleth,  and  must 
tlierelore,  often  fail  in  interpreting  him.  The  apparent 
irregularity  of  the  sentence  shows  a  veliement  utterance, 
ihe  thoughts  crowding  together,  coining  iu,  some  of  tliem 
out  of  their  order,  as  tliough  anticipated,  or  in  danger 
of  being  f>rgotten.  The  most  literiil,  ther.  fore,  is  ilie 
rendering  which  is  most  true  to  this  subjecfive  emotional 
state:  "great  grief,  sickness  liis,  and  wrath;"  or  to  give 
it  something  of  its  rythmical  order: 
Yea.  all  his  days,  doth  he  in  darkness  eat; 
Abundant  sorrow,  sickness  too  is  his,  and  chafing  wrath. 

T.L] 
t  [Those  noble  scholars.  th<»  Bdxtorfs,  an<l  the  learned  a.s 
well  lis  devout  Boston,  were  not  altogether  without  re:i8i>n 
iu  their  b'-li'-f  iliat  the  Hebrew  system  of  accfnin^ns  f<uirid 
iti  our  Hebrew  Bibk-w.  p;irt  >ok,  in  some  decree,  of  the 
Bibli .al  inspiiatinn.  There  is  a  critical  acuteness,  a 
spiritiial-nimdedness.  we  may  say.  Tnanile^ted  by  those 
early  iiccentu.itors  from  whom  cnrne  the  traditional  masora, 
ihit  18  truly  wonderful  There  arn  mmy  eximples  in  tbu 
Psidnis.  There  is  an  instmce  of  it,  we  think,  in  this 
pa.ssage,  vers.  18  and  19.  They  have  placed  a  rebia,  a  dis- 
junctive accent,  over    'Jt<    ver.  IS,   thereby  separating  it 

■  T 
from  y)0  that  follows.  This  our  English  transbitora  have 
observed,  as  also  Hacn,  Hengstenberg  ami  ntlifn^,  who, 
aft«r  all,  do  not  make  the  right  use  of  it.  ZiicKLBR  uc- 
kiiowiedging  though  disregiirding  the  accent^!,  renders : 
"behold  what  I  have  seen  as  good,  that  it  is  fair  lo  eat," 
etc., — making    '^U'X    *  tonjnnction.    To   follow  the   acceii- 

tuition,  however,  U  the  only  way  to  bring  out  the  sense 
ni  all  its  foree  and  clearness      The   oilier    meilmU    niakett 


j  rebia  over  *JX)  strongly  separates  the  2^t2  from 
•  what  precedes,  but  scarcely  expresses  the  sense 
originally  intended  by  the  author  himself.  Our 
own  view  corresponds  rather  to  this  original 
sense,  which  alone  is  rightly  iu  accordance  with 
the  position  of  Ityx  before  HSV — To  eat  and 
to  drink,  and  to  enjoy  the  good  of  all  his 
labor.  The  suffix  in  wOi*  belongs  to  the  pre- 
viously unexpressed  subject  of  the  infinitive 
clauses  ^0^7,  etc.  ;  comp.  vii.  1  ;  Ps.  iv.  9 ; 
Ixv.  9,  etc.  The  eating,  and  drinking,  and  en- 
joying the  good  [lit.,  *' seeing  the  good,"  comp. 
ii.  24)  is  as  little  meant  in  an  Epicurean  sense 
here  as  in  similar  earlier  passages;  it  expresses 
simply  the  normal  contrast  to  the  grasping 
avarice    previously   censured. — For    it    is    his 

portion.  [^"^70  '^'■'^  *^  '•  "  *'^^''  ^^  should  be  his 
portion  ;  "  ^2  denoting  end,  purpose,  or,  as  it  is 
rendered  in  the  Metrical  Version,  "  to  be  his 
portion  here," — so  as  not  to  interrupt  the  flow  of 
the  sentence. — T.  L.]  It  is  his  lot  divinely  ap- 
pointed unto  him  for  this  life,  that  he  cannot 
take  with  him  into  the  world  beyond  (ver.  15) 
and  which  he  must  consequently  properly  profit 
by  here  below  (comp.  iii.  22). — -Ver.  19.  Every 
man  also  tOTvhoxn  God  bath  given  riches 
and    wealth.      Hitzig    unnecessarily    renders 

31U    and    n3'    ^ynonymous,   and    represents    eating   ami 

VT 

drinking  as  the  good  j)er  se,  without  qualification;  the  asser- 
tion afterwards  made,  aboiit  lis  beint;  the  gift  of  God. 
h-iving  no  efifect  in  changing,  or  modifying  tliis  positive 
declaration.  On  the  contrary,  the  accentual  reuderin.f, 
niakL's  the  perception  &nd  the  coneciouanesa  of  this  [31i3n 
y\D  imX"^/].  the  very  thing  that  constitutes  the  "good 
which  is  fair"  [^713*    "ll^X    3Tt3j,  in  distinction  from  tha 

'.■  T  .■  - : 

mere  pleasure  which  .he  E|.icurean  wo  dd  call  good.  Thus 
it  reads,  according  to  the  aiceutn;  "good  ih.it  i^  fair,  to 
cHt  and  diiuk,  etc.  (ihac  is,  in  eating  and  drinking),  and 
to  see  the  good,"  e/c.,— intimating  that  tln;re  is  a  goud,  or 
set-mmg  good,  that  is  not,/dir,  or  beautiful,  a  31tD  that  ij 
not   riD'.    To  tike   TE^X   thus  &>t  a  re.ativt-  pronoun,  i3 

the  only  way  to  avoid  a  tauiology;  fi'r  'he  'dher  r''nder- 
ing  makes  no  distinction  between  31D  J^"*l  Hil'i  ^r  lather 

VT 

regards  the  one  as  but  a  repetition  of  the  other.  It  ia 
true  that,  in  such  use  of  '^U'X.  the  personal  pronoun  gene- 
rally follows  [N^n    nS*    ■^iy»X    D1E3]  but  not  alwaya,  aa 

VT  V ": 

Gen.  vii.  8,    i^OI    Ti^J<   Sbl    ^U'H.  and  similar  caaes, 

especially    Ilosea  xii.  8,   "  li^y  shall  not  find   iu    me,  M^ 

XEOn    ■1t!'X.  iniquity  that  is  sin," — meaning  by  NtDn  * 

qualificat  im  of  ihc  general    term    pT*.  or   a   knowu    and 

wilful  sin,  one  deserving  of  punish"  eiit.  ii-s  boili  KmcHi 
and  Aben  Ezra  exi'lain  it.  l.tjiiiimatically  ^Uil  l-.^aiijly 
it  is  precisely  oiiiiilar  to  this  ca."i'-.  It  is  n-d  tasv  to  r-aisc 
the  conclusion  that  a  logical  differentia,  soiiit-  qualif^iti^ 
of  31t3.  was  here  int-nded.  It  is,  in  faC,  that  sime  di.**- 
tinction  which  is  made  by  the  ordinary  miml.  it  devout, 
and  \*hich  we  find  in  Plato  the  mystiial.  as  s  nie  st\\-- 
him.  but  who  is.  in  reality,  the  cle.iri*-*t.  nnd  in  the  truest 
Sense  of  the  term,  the  most  rornnmn-^eijae  of  all  th-i 
philit^nphers.  It  is  the  ayaB'av  that  U  kqAoi'  (since  th« 
sensualist  also  has  his  aya96y.  so  called,  which  is  nut 
<ciAbi',  but  only  i}&u)  the  /SeATio-Toc,  nr  to  use  similar  lan- 
gu^gi  of  CiCF.Ro  the  btmum  that  is  pulchrum,  the  rf«J>v 
that  is  hnnestum.  It  is  the  word  used  chap,  iii  11  to  deno  ■• 
the  beauty  ot  everything   iu   ita   season,  as   God   made   it, 

lpl*3  n^**  TVaV  7bn~nN-or  as  the  world  was  proQounc-'d 

■,T  T   T  ■    - 

all  good,  all  fair,  at  creati  >n,  whilst  etill  in  uoisouwiih  tue 


CHAP.  V.  1-20. 


9Q 


h  jnj  ip^  "  ihat  God  gives  him,"  (or  **  if")  etc. 
The  anakoiouthoa  between  the  nominative  abso- 
lute *•  every  man"  and  the  hnal  clause:  **  that 
in  the  gift  of  God,"  cannot  be  thus  removed. — ■ 
And  hath  given  him  pow^er  to  eat  thereof, 

efc.  For  D'Tiyn  "  to  cause  to  rule,  to  empower 
any  one,"  comp  Ps.  cxix.  133;  Dan.  ii.  28,  48. 
That   is   the   gift  of  God.     The    emphasis    does 

not  rest  on  0'n7*(»  as  in  the  similar  thought 
in  chap.  ii.  24,  but  on  r\n^>  winch  here  there- 
lore  means  a  noble  gift  {6601^  ayaOrj,  6t'.)pT/fta 
TiXtiov,  Jas.  i.  17)  a  gracious  present,  as  the 
following  verse  teaches.  Comp.  also  Horace, 
Epis.  I.,  4,  6: 

Di  tibi  dioitias  dederunt,  artemque  fruendi. 

Ver.  20.  For  he  shall  not  much  remember 
the  days  of  his  life.  That  is  not  as  Ewalu 
says:  "■Memory  and  enjoyment  of  this  life  do 
not  last  long,"  which  would  clearly  give  a  to- 
tally foreign  thought,  but  he  now  forgets  all  toil 
and  vexation  of  his  former  life,*  and  learns,  in 
consequence  of  the  divine  beneficence  which  he 

divine  name  and  presence.    Tho  31D  that  is  HS',  the  good 

VT 

that  id  FAIR,  must  hmv  suiiie  other  elt-ni^nf  in  it  thnu  mere 
B  iirf -enjoyment,  ur  votuylis  (vellf.  quod  optai)  Thi-.  upiji_:*trs 
by  .mother  lifceiituiil  lu-irlc  The  sam--  aciuu  <Titiis  h:ivo 
placed  u  zakcpli  gadhol,  aauther  strung  disjuuctivu  accent, 

upon  the  demonstratire  pronoan  Hi  'n  ver.  19,  (hereby 
milking  it  oior^  emph.iti'-,  uy  separaLins  it  from  the  adjoin- 
ing words,  thin  constituiiiig  it  a  cluuso  jjy  itself,  a.4  it  were, 
lo  which  special  aUeniio,!  is  called.  liy  being  thus  sepa- 
raleJ  from  what  is  near,  it  goe^  back  to  the  3ID  men- 
ti'tned  some  ways  aliuve  or  to  the  idea  contained,  and  carries 
It  lliroiigh  all  tbe  clauses:  '■•  gruxl  that  is  ./air,  to  eat  and 
drink,  and  see  thf  good.''''  etc.,  (ihrough  all  that  follows  in  the 
1  ug  recital)  '■this'" — this  (good)  I  say — is  God's  own  gift." 
The  meaning  is,  that  tlio  recoi^iiitioii  and  the  consciousn-ss 
of  this  are  neces-^ary  to  make  it  gno-t,  or  ihe  go^Ki  eraphati- 
cal  y — "'ihe  good  ih.it  in /air  ' — and  that,  wtiio  it  this  it 
Wuuld  not  be  713'  Ka\6v,  k-^icstum,  etc.^  but  sheer  seusuxl- 

.T 

ism.    which  in   itself,  he   so    often    prononn.-es    worthle«s- 
neds  a  id    vanity.    Th^  whole   passai;-,  lS-20,  has   the   air  | 
of  a  solemn    recapitulatiui    in    which    the  writer   means  i 
to    express    his    deepest    and    triest    feeling:  "And    ni>w,  j 
b  hold  what  I  have  seen  :  good  that  i-"  fair,''  et:.;  all  such 
pO'i  I  is  from  above,  and  there  is  really  no  other  that  deserves 
to  be  s  1  called      It  is  iml>Lied  througii.tut  with  the  name  -if 
Go  I.  as  though   Hia  name  were  insepartbl'   from  any  true 
id  u  of   the  good.     Ttkins;   the   a  c-iitfi  in   their  intended 
lorm.  I  he  passage  hT**  a  rao-st  eloquent  fu'nHsi;  disregarding 
tbem  w-}  have  sheer  Epicureanism,  e.xpressad  in  wh  it  s^enis 
a  v-rtiose  style,  tautol  gicd,  unntemins    and,  withal,  out 
of  hiinii  my  with  t'le  ii-nenl  sc^ipe  of  the  f'Ook.     Tne  ear- 
n  stnes.-v  of  ihe  writer  in  his  de-iire  -if  fully  setting  out  ihe 
Ihouglit  is  sh  >vn  '^y  tne  repetition  in  tlie  beginning  of  the 

19th  verse:  tl^T^JTI  iD  tDJ-  '*y«a  everv  man.  as  God 
has  given  iiim  we.il  b,  a  1  1  power  to  e  it  thereif.  and  bear  his 
portion, 'V(c  .  and  then  th"  strong  ai'cented  Tii  miking  th'^ 
peror  ition  of  Ibc  whole;  sn  flrit  ihe  Kpicnrean  orsensnilist 
could  claim  no  fragment  ctf  it  as.  in  itie  letst,  favorinii  the 
godless  philosophy.  S^o  the  Metrical  Version.  If  is  all 
idle  to  put  the  mo«t  nakod  Epicureanism  in  tin  mouth  of 
the  writT,  us  Zo^'KLkr  and  Sflhrt  d",  and  then  deny  it 
is  such,  or  attpmpt  to  weave  for  it  som-j  possible  evan- 
gelical robe  — r.  L  j 

*[Ew\Ld's  view  is  ti  be  preferred,  thnugh  witli  a  modifica- 
ti'Mi.  In  the  reco.;iiiti'Hi  of  the  higher  go'^d  \see  marginal 
note,  p.  94).  or  the  gif',  and  bl-«*!inn  of  i.fod.  'h'  ni-r-  fcn- 
cnal  pleasure,  tiie  mere  tiring,  iv*  an  enjoyment,  is  not 
m  jch  remembered,  nor  ihe  time  it  lasts.  The  higher 
aspect  niakei  the  h»wer  seem  less.  thouL^h  not  undervalued. 

Not   life   its   If.   with   all    itn  joys. 
Could  mv  best  passio'is  move. 

Or  rase  so  high  my  cheert'nl  voice, 
As  Thine  endearing  love. 
Co.'iip.ire  it  with  Psalm  i v.  5;  "  T.'ioa    last   put   joy  in  my 


gratefully  and  contentedly  enjoys,  to  forget  the 
"miserable  life"  (Lutuer)  that  he  previously 
led,  and  cares  no  more  concerning  the  rapid 
flight  and  short  duration  of  his  earthly  days, 
(comp.  vi.  VI).  Because  God  answereth 
him  in  the  joy  of  his  heart.  The  second 
■J)  is  subjoined  to  the  first  one  in  the  com- 
mencement of  the  clause,  and  is  therefore  better 
translated  with  ''because"  or  "since"  than 
with  **for."  3  ^.-^i*^  lit.  "he  answers  him 
with,"  i.  e.,  he  hears  him  by  vouchsafing,  etc.; 
for  this  signification  of  the  Hipb,  of  nj>'  comp. 
1  Kings  viii.  35;  2  Chron.  vi.  26;  Hos.  ii.  23. 
All  other  meanings  are  contrary  to  the  language 
and  connection,  e.  g.  HiTZir, :  "he  makes  him 
ready  to  serve;  "  Koster  :  "  he  makes  him  sing 
with  the  joy  of  his  heart ;  "  Vaihinger  (accord- 
ing to  the  Sept.  and  Vulg. )  :  "  he  occupies  him 
with  the  joy  of  his  heart,"  etc. 

DOCTaiNAL    AND    ETHICAL. 

( With  Homiletical  Bints.) 

The  threefold  means  given  in  this  chapter  for 
obtaining  and  advancing  earthly  happiness,  are 
the  fulfilment  of  duty  towards  God,  our  neigh- 
bors, and  ourselves;  or  the  three  virtues  corre- 
sponding to  these  three  kinds  of  duties — 
evatj3£ia,  diKaiua'w?]  and  auipponvvT]  (Tit.  ii.  12; 
Matth.  xxii.  37-39j.  Among  the  duties  to  God, 
special  attention  is  directed  to  proper  demeanor 
in  regard  to  prayer  and  vows;  among  the  duties 
to  our  neighbor,  the  avoiding  Kii  injustice  and 
covetousness,  and  as  duties  to  ourselves,  tempe- 
rance and  serene  cheerfulness  in  the  enjoyment 
of  the  pleasures  of  this  life.  Each  of  these  spe- 
cial directions  regarding  moral  demeanor  is  so 
presented  that  its  relation  to  the  happiness  and 
peace  of  men's  souls  clearly  appears.  And  thus, 
especially,  in  the  sphere  of  religious  duties,  the 
necessity  of  pure  truthfulness,  sacred  earnest- 
ness, and  careful  bridling  of  the  tongue  (in 
prayer  as  in  vows),  or.  in  a  word,  the  just  fear 
of  God  is  insisted  on  as  the  esi^ence  of  all  those 
conditions  on  which  depends  the  preservation  of 
the  Divine  favor  (ver.  4),  and  thus  the  foundation 
of  all  internal  and  external  happiness.  In  the 
obligations  of  justice  and  unselfishness  towards 
our   neighbor    (vers.   8-17)  special  reference  is 

heart  more  than  [the  joy  of]  the  time  [HJ^O]*  when  their 

corn  and  their  wine  increwse;*'  and  especiallv  with  the 
\erse  preceding  (Ps.  iv.  7j  'Many  ar.;  stying'  (it  'S  liie 
great  inquiry  among  men)  *■  wh-i  will   show  us  good"'  {the 

good,  the  summuin  b^nium,  the  ni3'    1CX    31D,  the  go^.■d 

VT  ■.-: 
that  is  beautiful),  and  then  how  full  of  light,  and  power, 
and  meaning,  is  ilie  ^tnswer:  ■*  Lift  Tlum  upon  us  the  lig  t 
of  Thy  coiiuteiianie,  Jehovah.'  That  wts  the  good  wLii.h 
philo.-ophy,  whether  Epicurean  or  Stuicai  could  never  find: 
'■  The  Light  of  TJiy  countenance,''  or  of  Thy  presence!  We 
iMve  become  so  familiar  with  tbis  1  reciuus  Hebiait^m,  that 
v»e  lose  sight  of  its  glorious  beauty.  In  what  other  lan- 
frua.ie,  or  literatum,  can  we  fin^l  anything  likt*  it?  With 
ihe  sentiment  <.f  Koheleth  that  it  is  the  thought  of  (Jod's 
grace  that  makes  the  good,  compare  also  the  language, 
Ps.  XXX.  ft:  "III  His  favor  is  life,"  and  Ps.  Ixiii.  4:  -Thy 
loving  kindness  is  better  than  life" — lZD'TIO    HIDH  2M3 

— a  gnoil  th  tt  is  more  than  life.  It  is  the  same  idea,  tliough 
the  laniina<e  "f  Koheleth  is  nvrt*  ralm.  more  phib'scpbic, 
we  may  say,  than  the  inipass  otu^i  diction  of  tlie  I'silinisi, 
made  more  strik  nii;  and  emotion  il  \i\  the  use  o!'  t  .e  sec 
0  id  p''i-s.m.— T.  I.  J 


90 


ECCLESIASTES. 


made  to  the  certainty  of  judicial  visitation  on  the 
part  of  God  or  the  King  (vers.  8  and  9),  to  the 
freedom  from  stinging  avarice  and  torturing 
care  (ver.  10  to  17),  and  to  the  superiority  of 
heavenly  treasures,  which  one  is  not  obliged  to 
leave  here  and  sacrifice  at  death,  as  is  the  case 
with  earthly  treasures  (vers.  13-16) ;  and  these 
are  represented  as  just  so  many  sources  of  real 
inward  happiness  and  peace.  With  regard  to 
the  serenity  of  life  recommended  at  the  close  as 
a  means  of  properly  fulfilling  the  duties  to  one's 
self  (vers.  18-20).  sensual  enjoyment  in  itself  is 
not  90  much  praised  as  a  principal  means  of 
happiness,  as  is  the  grateful  consciousness  that 
all  joys  and  blessings  of  this  life  come  from 
God,  together  with  the  diligence  and  zealous  ac- 
tivity in  vocation  that  truly  give  flavor  to  the 
enjoyment  of  these  pleasures  ("to  enjoy  the  good 
of  all  his  labor,"  ver.  18;  •' lo  rejoice  in  his  la- 
bor." ver.  19)  ;  and  just  in  this  manner  is  de- 
monstrated the  w.ay  of  acquiring  genuine  and 
lasting  li  i;jpinas3,  in  contradistinction  to  Epicu- 
reanism and  all  that  philosophy  which  declares 
pleasure  to  be  the  chief  good.  In  a  comprehen- 
.sive  homiletical  treatment  of  the  section,  the 
theme  might  be  presented  as  follows:  "Of  a 
golly,  just,  and  chaste  life  in  this  world,  as  the 
foundation  of  all  genuine  happiness  in  this  world 
and  the  ne.it;"  or:  "Of  a  right  truthfulness,  in 
prayer  before  God,  in  administration  of  earthly 
goods  before  men,  and  in  the  wise  enjoyment  of 
the  pleasures  of  life  in  presence  of  one's  own 
conscience;"  or  also  (with  special  reference  to 
contents  of  verses  8  and  9) :  "  Honor  all  men. 
Tjove  the  brotherhood.  Fear  God.  Honor  the 
king"  (1  Pet.  ii.  17). 

HOMILETICAL    HINTS    ON    SEPARATE    PASSAGES. 

Chap.  V.  1.  HiEKON'YMiis  :  Non  ingredi  domum 
Dei^  sed  sine  offiMisione  in^fedi^  laudis  est.  I 

Melanctho.«(  : — Solomon  declares  that  the  | 
prin.;ipal  and  best  worship  of  God  is  to  listen  to  | 
His  word  and  faithfully  follow  it.  Bat  it  has  al- 
ways been  the  case  that  men  have  invented  a 
multitude  of  sacriHces.  and  various  ceremonies; 
thus  the  heathen,  the  Pharisees  and  the  monks 
have  falsified  the  proper  way  of  reverencing 
God.  This  audacity  of  man  is  here  condemned 
:is  a  deep  sin,  however  much  its  originators  may 
defend  it  and  praise  their  superstition  as  a  g'o- 
rioas  virtue. 

Stabee  : — We  must  visit  the  church  as  crea- 
tures who  humble  themselves  before  their 
Creator,  as  subjects  doing  homage  to  their  Lord, 
as  paupers  begging  for  spiritual  gifts,  as  sick 
men  imploring  aid,  as  Christians  ready  to  serve 
Him  with  willing  and  pure  he.ait. 

Berlehuro  Bible: — One  must  not  be  sa- 
tisfied with  simple  hearing,  else  it  is  this  and 
nothing  else,  and  this  was  not  meant.  The  out- 
ward is  simply  outwanl  :  the  true  object  of 
external  worship  must  only  he  to  lead  to  tlie  in- 
ternal. 

Chap.  V.  2,  3.  Beenz  : — Because  God  alone 
dwells  in  heaven,  /.  c. ,  is  alone  true,  wise  and 
just,  and  we  live  on  liie  earth,  and  are,  there- 
fore, liars,  fools,  and  sinners,  it  in  no  manner 
becomes  us  with  our  human  wisilorn.  which  in 
Ood's  eyes  is  folly,  to  julgi"  of  divine  and    lica- 


venly  things,  and  to  indulge  in  many  words  with 
God  concerning  our  worldly  aifairs,  experiences 
and  knowledge.  But  we  must  listen  to  God ; 
leave  to  Him  every  decision,  and  silently  obey 
His  word  as  the  only  true  wisdom. 

Geiek  : — Think  at  all  times  in  thy  prayer  of 
the  majesty  of  God  with  whom  thou  speakest,  and 
of  thine  own  unworthiness,  this  will  then 
strongly  move  thy  heart  in  pious  devotion. 

Berlkb.  Bible  : — "Let  thy  words  be  few:" — 
how  far-reaching  is  this  precept,  in  teaching,  in 
preaching,  in  prayer,  and  in  ordinary  life  ! 
How  many  a  long  sermon  would  be  condemned 
by  this  censorship,  although  it  might  fulfil  all 
the  requirements  of  the  preacher's  art  1  And 
how  few  spiritual  things  would  be  found  in  many 
discourses,  if  they  were  purified  of  all  useless, 
imedifying,  vain,  annoying,  and  improper  words, 
as  they  indeed  should  be  I — The  Saviour  has  re- 
garded this  counsel,  and  hence  has  given  a  very 
short  formula  of  prayer,  in  the  very  beginning  of 
which  He  impresses  on  the  suppliant  the  majesty 
of  God  who  is  in  heaven,  but  tempers  it  with  the 
loving  name  of  fallier,  elc. 

Vers.  4-7.  Brenz  : — Vows,  which  proceed  from 
unbelief,  or  violate  the  precepts  of  brotherly 
love,  the  (Christian  should  neither  make  nor  fulfil 
if  he  has  made  them.  But  if  the  vow  proceeds 
from  faith  and  love,  and  accords  with  tiieir  com- 
mands, then  it  must  be  kept:  else  God  will  judge 
thee  as  the  fool,  /.  e.,  as  the  ungodly. 

Lange; — Dear  man,  seek  to  maintain  thy  bap- 
tismal vows,  therein  hast  thou  vows  enough. 

Ha.s'sen  (ver.  G)  : — The  mouth  eauseth  the  flesh 
to  sin  when  it  promises  what  the  flesh  neither 
can  nor  will  perform. 

Starke  (ver.  7) : — The  fear  of  the  Lord  is  the 
essence  of  all  true  virtue,  and  it  also  teaches 
how  one  should  wisely  use  his  tongue  (James  i. 
L'(J). 

Hengstenberg  : — He  who  really  fears  God 
will  say  nothing  concerning  Him  but  that  which 
proceeds  from  his  inmost  iieart,  and  vow  nothing 
but  that  which  he  is  resolved  inviolably  to 
keep. 

Vers.  8  and  9.  Luthek: — This  book  teaches 
thee  to  give  thy  heart  to  rest,  and  not  to  fret 
and  pine  too  much  when  things  go  wrong,  but, 
when  the  devil  engages  in  malice,  violence,  in- 
justice and  oppression  of  the  poor,  to  be  able  to 
say  :  "  this  is  the  course  of  the  world  ;  God  will 
judge  and  avenge  it."  Let  each  one,  therefore, 
in  his  sphere  do  his  work  with  best  diligence, 
according  to  the  coDimand  of  God:  the  rest  he 
\  may  commit  to  God  and  sufl^er.  Let  him  await 
then  what  the  godless  and  unjust  men  may  do  ! — 

The  stonp  thoii  canst  not  lift,  let  lie; 
Tliy  strength  upon  some  otlier  try. 

Melancthon  (ver.  8) : — Observe  here  the  dif- 
ference between  a  king  and  a  tyrant.  A  tyrant 
devastates  and  destroys :  a  good  ruler  cherishes 
his  country,  protects  and  furtliers  the  interests 
of  agriculture,  the  prosperity  of  the  Churcli, 
the  arts  and  industries,  and  all  good  things. 

Starke  : — God  is  the  ruler  of  all  nations  (Ps. 
Ixxxii.  8).  The  loftiest  nohle  and  the  meanest 
peasant  must  alike  humbly  acknowledge  Him  a< 
Uis  Lord,  and  reverence  and  obey  Him. 

Wohlfart;;  : — Wh  it   Solo:iion  says  wo  see  yet 


CHAP.  VI.  1-12. 


'Jl 


to-ilay.  Although  Church  and  State  make  every 
effort  to  advance  the  cause  of  righteousness  and 
retard  that  of  sin,  tlie  realm  of  evil  is  neverthe- 
less wide-spread,  and  covetousness,  pride,  envy, 
deceit,  voluptuousness,  every  where  raise  in  op- 
pression their  repul-ive  lieads.  liut  let  us  re- 
member that  the  earth  is  ever  a  land  of  imper- 
fection ;  then  this  will  not  surprise  us  ;  but  we 
shall  rather  be  inclined  to  find  in  the  contrast  in 
which  the  reality  stands  with  the  belief  in  Divine 
justice,  a  reason  for  our  hope  of  immortality  and 
final  reward,  and,  while  we  seek  according  to  our 
strength  to  prevent  evil,  we  will  ourselves  shun 
every  sin,  that  we  may  hereafter  stand  rejoicing 
before  God's  throne. 

Ver.  10  ff.  Luthee: — What  is  a  miser  but  a 
poor,  tortured,  uneasy  soul  and  heart,  that  is 
always  looking  after  that  which  it  does  not  pos- 
sess ;  it  is  therefore  vanity  and  wretchedness. 
Are  not  those  happy  people  who  are  satisfied 
with  the  present  favors  of  God,  and  comfortable 
nourishment  for  the  body,  and  who  leave  it  to 
God  to  care  for  the  future  ? — If  now  God  gives 
thee  riches,  use  thy  share  as  thou  usest  thy 
share  of  water,  and  let  the  rest  flow  by  thee;  if 
thou  dost  not  do  so,  thy  gathering  will  be  all  in 
vain. 

Gf.iee: — The  best  inheritance  that  a  rich  man 
can  leave  to  his  children  is  Christian  instruction 
in  the  discipline  and  admonition  of  the  Lord,  and 
thorough  education  in  the  arts  and  sciences. 

Zeltner: — How  happy  are  hearts  that  are 
heavenly  inclined,  that  are  contented  with  what 


the  beneficent  hand  of  God  has  bestowed  on 
them,  and  enjoy  it  with  His  blessing  in  grati- 
tude. 

WoHLF.^RTU  : — How  foolishly  do  those  act  who 
live  solely  for  their  earthly  existence. 

Vers.  18-20.  Luther: — To  "eat  in  darkness" 
is  nought  else  than  to  pass  one's  life  in  melan- 
choly. All  avaricious  and  troublesome  people 
find  something  that  does  not  please  them,  where 
they  can  fret  and  scold.  For  they  are  full  of 
care,  vexation,  and  anxiety;  they  cannot  joy- 
fully eat,  nor  joyfully  drink,  but  always  find 
something  that  annoys  and  offends  them. 

Lange: — A  true  Christian  uses  the  nourish- 
ment and  needful  supplies  of  his  body,  to  the 
especial  end  that  he  may  recognize  the  goodness 
of  God  in  all  his  labor  under  the  sun. 

Hansen: — In  order  to  enjoy  the  good  that  there 
is  in  the  riches  of  this  world,  it  is  necessary  that 
one  have  a  perfect  rule  over  them,  ;'.  e.,  that  in 
the  use  of  them  he  may  at  all  times  act  in  accord- 
ance with  the  Divine  purpose,  Ps.  Ixii.  10. 

Berleb.  Bible: — As  "to  the  pure  every 
thing  is  pure  "  (Tit.  i,  15),  so  also  wealth  may 
be  used  by  such  a  one  in  purity,  and  it  will 
therefore  depend  mainly  on  each  one's  own  heart 
how  it  stands  in  the  presence  of  God.  But  if 
one  does  not  remain  contented  and  quiet  when 
house  and  home  burn  up,  or  some  other  injury 
happens  to  his  possessions,  then  is  he  not  yet 
rightly  placid  and  tranquil;  this  is  the  proof 
of  it. 


THIRD  DISCOURSE. 


Of  true  practical  Wisdom. 

Chap.  VI.   1— VIII.   15. 

A.   It  cannot  consist  in  striving  after  earthly  sources  of  happiness. 

Chap.  VI.  1-12. 

1.  Even  those  most  richly  blessed  with  earthly  possessions  do  not  attain  to  a  true  and  lasting 

enjoyment  of  them. 

(Vers.  1-6.) 

1  There  is  an  evil  which  I  have  seen  under  the  sun,  and  it  is  common  among  men : 

2  A  man  to  whom  God  hath  given  riches,  wealth,  and  honor,  so  that  he  wanteth  no- 
thing for  his  soul  of  all  that  he  desireth,  yet  God  giveth   him  not  power  to  eat 

3  thereof,  but  a  stranger  eateth  it:  this  i.s  vanity,  and  it  is  an  evil  disease.  If  a  man 
beget  an  hundred  children,  and  live  many  years,  so  that  the  days  of  his  years  be 
many,  and  his  soul  be  not  filled  with  good,  and  also  that  he  have  no  burial ;  I  say, 

4  that  an  untimely  birth  is  better  than  he.     For  he  coraeth  in  with  vanity,  and  de- 

5  parteth  in  darkness,  and  his  name  shall  be  covered  with  darkness.  Moreover  he 
hath  not  seen  the  sun,  nor  known  any  thing:  this  hath  more  rest  than  the  other. 

6  Yea,  though  he  live  a  thousand  years  twice  told,  yet  hath  he  seen  no  good :  do  not 
all  go  to  one  place? 


08 


ECCLESIASTES. 


2.  He  who  strives  most  zealously  after  earthly  happiness,  never  gets  beyond  the  feeling  of  the 
vanity  of  all  earthly  things,  and  the  hope  of  a  totally  obscure  future. 


(Vers.  7-12.) 

7  All  the  labour  of  man  w  for  his  mouth,  and  yet  the  appetite  is  not  filled. 

8  For  what  hath  the  wise  more  than  the  fool?  what  hath  the  poor,  that  knoweth  to 

9  walls  before  the  living?     Better  is  the  sight  of  the  eyes  than  the  wandering  of  the 

10  desire:  this  k  also  vanity  and  vexation  of  spirit.  That  which  hath  been  is  named 
already,  and  it  is  kn')\vn  tliat  it  is  man:  neither  may  he  contend  with  him  that  is 

1 1  mightier  than  he.     Seeing  there  be  many  things  that  increase  vanity,  what  w  man 

12  the  better?  For  who  knoweth  what  is  good  for  man  in  this  life,  all  the  days  of  his 
vain  life  which  he  spendeth  as  a  shadow?  for  who  can  tell  a  man  what  shall  be 
after  him  under  the  sun? 

[V  r.  3.  735n    (733)  thi^  peculiar  word  occurs  Job  iii.  16,  Ps.  Iviii.  9,  as  well  as  here ;  in  all  which  places  it  has  the 

V  T  - 

Brtiiie  nipaning  of  premature  birth,  or  Hbortion.  Tt  corner  from  the  Hiphil  sense  of  the  verb  as  used  in  such  places  as 
Isai^th  xxvi.  29,  where  it  is  applied  to  the  earth  as  giving  birth.  For  a  similar  use  of  the  Greek  irtirrw,  compare  HOMCR, 
Jluiil.  xiK.  1111.— T,  L.] 

[Ver.  4.    \^;    See' Remarks  in  Intro^luction  to  Metrical  Version,  p.    177. — T.  L.] 

[  Ver.  6.    J7X    said  to  he  a  particle  Sequioris  Hdrraismi  (See  GESENifs)  but  it  is  only  a  matter  of  pronunciation.    It  is 

only  what    37    DX    would  be  in  sound  if  written  in  full — the    0    in  such  cases,  where  the  words  are  pronounced  rapidly 

together,  being  elided  in  sound.  This  belongs  to  the  Hebrew,  as  well  ns  to  the  Syriac  and  Arabic,  and  its  appearance  or 
nun-appearance  in  writing  is  only  a  peculiarity  of  orthography  whit  li  is  nut  cierenninatlve  of  dale,  any  more  than  the  aU- 
breviati.tns  of   ■^t^>5    which  are  lound  in  the  ancient  as  well  as  in  the  later  Ilebrew  writings.    It  would  easily  come  from 

ft  copyist  following  the  sound. — T.  L.] 

[Ver.  10.    C3TX,    the  point  inteuded  here  requires  that  this  should  be  rendered  as  the  proper  name.    The  reference  is 

T   T  ■ 

to  the  naming,  Gen.  ii  7. — T.  L.] 


EXEGETICAL    AND    CRITICAL. 

This  section  contains  firstly  the  neg.itive  of  the 
illustration  relative  to  tlie  nature  of  true  wisdom, 
wliich  forms  the  contents  of  the  third  discourse, 
or  a  censure  of  the  vain  and  perverse  efforts  of 
those  who  seek  that  wisdom  in  the  way  of  ex- 
ternal and  earthly  happiness.  In  two  clearly 
marlced  sections  or  strophes  of  equal  length,  the 
author  first  shows  that  all  worldly  blessings  are 
of  no  avail  to  him  who  is  not  able  to  enjoy  them 
(vers.  1-6)  and  then  thai  this  very  incapability 
of  enjoyment  depends  partly  on  the  perception 
of  the  vanity  of  earthly  things,  and  partly  on  the 
necessity,  affecting  all  men.  of  depending  on  a  to- 
tally dark  and  uncertain  future,  while  dissatisfied 
with  the  present  (vers.  7-12).  The  latter  of 
these  two  sections  (especially  in  its  second  half, 
vers.  10-12)  reminds  us  of  previous  reflections, 
as  i.  2-11;  iii.  1-9;  and  partially  also  of  v.  12- 
16.  But  that  the  last  named  passage  reappears 
in  its  principal  thoughts  in  the  present  place,  is 
an  unjustified  assertion  of  some  commentators 
(also  of  \'.\IHINGER,  p.  34).  For,  as  Hitzig  pro- 
perly observes,  there  the  rich  man  loses  his  bless- 
ings without  having  enjoyed  them;  here,  on  the 
contrary,  lie  retains  them. —  Ew.\Ln,  Elster, 
Haiin,  and  some  others,  begin  ,a  new  leading  sec- 
tion with  ver.  10  of  this  chapter  (Ew.\ld,  indeed, 
a  new  discourse,  which  he  extends  from  vi.  10; 
viii.  1.3).  But  since  vers.  10-12  clearly  belong  to 
the  description  of  the  vanity  of  earthly  happi- 
ness commenced  in  ver.  1,  whilst  the  admonition 
to  walk  in  the  ways  of  true  wisdom  does  not 
commence  until  chap.  vii.  1,  etc.,  our  division, 
which  corresponds  with  the  division  of  the  chap- 
ters, is  to  be  preferred. 


2.  First  strophe.  Vers.  1-6.  Theunhappinesa 
of  not  being  able  to  enjoy  present  earthly  bless- 
ings. There  is  an  evil  which  I  have  seen 
under  the  sun.  In  words  similar  to  chap.  x.  5; 
and  in  like  manner  to  chap.  v.  13. — And  is 
common  among  men.  (Z(>ckler's  transla- 
tion, and  it  bears  heavily  on  man).  Literally  : 
*'And  is  a  great  thing   on   man."    7\y^    cannot 

here  have  been  intended  to  show  the  frequency 
of  the  evil  (Luther,  "and  is  common  among 
men;"  Vulg.  *^  malum  frequens^^)^  but  only  its 
extent  and  weight,  as  is  shown  by  the  expression 
na^  nj'l  in  the  parallel  passages  ii.  21  ;  and 
viii.  6. — Ver.  2.  A  man  to  whom  God  hath 
given  riches,  wealth,  and  honor.  The  same 
triad  of  sensual  goods:  2  Cliron.  i.  11;  comp. 
similar  combinations  in  Prov.  iii.  16;  viii.  18; 
xxii.  4.  Hknostenberc  is  arbitrary  in  the  as- 
sertion, that  by  the  rich  man  is  meant  the  I'er- 
sian,  and  by  the  "stranger,"  named  immediately 
afterw.ards,  the  successor  of  the  Persian  in  the 
dominion  of  the  world.  This  discourse  is  much 
too  general  in  its  character  to  permit  us  to  seek 
in  it  such  special  historical  and  political  allu- 
sions. For  the  doubtful  propriety  of  afBrming 
such  political  allusions  in  this  book,  see  Intro- 
duction. I  4,  Obs.  3.— So  that  he  wanteth  no- 
thing for  his  soul  of  all  that  he  desireth. 
(ZoCKLER,    "of   any  thing").     This   is  clearly 

the  meaning  of  433  ^E'S:'?  lOn  WrSl  as  is 
shown  partly  by  the  suffix  in  'JVN,  and  partly 
also  by  the  construction  of  lOn  with  |D  occur- 
ring in  chap.  iv.  8.  Therefore  not .-  "  he  want- 
eth for  his  soul  nothing  of  all  "  (  Vulg,,  Drusius, 
Bauer,  etc.).  but  "  of  any  thing."  The  Septua- 
gint  is  more  correct,  Koi  nvK  zurtv  varepCiv  rrj  il'vx^ 


CHAP.  VI.  1-12. 


99 


aiiTov,  also  Luther  and  nearly  all  the  modern 
commentators — Yet  God  giveth  him  not 
po^wer  to  eat  thereof.  This  incapacity  of  en- 
joyment can  proceed  from  the  sickness  of  the 
wealthy  possessor,  or  from  the  burden  of  heavy 
cares  which  rob  him  of  his  sleep  (comp.  v.  12}, 
or  from  a  soul  made  glocwny  by  melancholy  or 
dejection  (comp.  t.  17).  The  author  can  only 
mean  such  an  inability  to  enjoy  blessings  as  is 
connected  with  a  sieady  continuance  of  their 
possession,  as  more  clearly  appe.irs  in  vers.  3  and 
6;  consequently  not  an  inatiility  caused  by  the 
deprivation  of  them,  by  some  other  misfortune, 
or  by  early  death,  usEwald  and  Vaihinger sup- 
pose. For  D'/tyn,  to  empower,  to  enable, 
«'.  c,  "to  allow  or  grant,"  comp.  v.  19.  God 
must  grant  us  the  possession  of  goods,  and  also 
the  power  to  enjoy  them — the  same  God  who  in 
an  ethical  sphere  provides  all  in  all,  the  Posse, 
the  Velle,  and  I  lie  Perficere. — But  a  stranger 
eateth  it — i.e.,  not  some  robber  of  his  goods, 
(EwALD,  Vaihinger)  or  the  successor  of  the  Per- 
sian in  the  rule  of  the  world  (Heng.5Tenbebg), 
but  the  reckless  heir*  of  the  rich  man, who,  du- 
ring the  lifetime  of  the  latter,  and  when  he  is 
tortured  by  disease,  sorrow,  or  foolish  avarice, 
already  begins  to  riot  and  revel  with  his  goods 
and  after  his  death  will  exhaust  them  in  feasting 
and  merry-making.  (Comp.  ii,  18). — This  is 
vanity,  and  it  is  an  evil  disease.  "Evil 
disease  "  is  an  expression  originating  perhaps  in 
Deut.  xxviii.  .50,  wliich  here  signifies  an  evil  re- 
sembling a  very   malignant   disease.     The  word 

'7n,  however,  has  no  sort  of  etymological  con- 
nection with  cholera  [xo'/J-pa  from  .^o/.//,  gall). 
Ver.  3.  If  a  man  beget  a  hundred  children. 
For  the  high  appreciation,  in  the  old  covenant, 
of  the  blessing  of  many  children,  comp.  Gen. 
xxiv.  60;  Ps.  cxxvii.  3-5:  Job  xxvii.  14;  and 
for  the  value  attached  to  long  life,  Ex.  xx.  12; 
Deut.  xi.  9.  21;  Ps.  xlix.  9. — And  live  many 
years,  so  that  the  days  of  his  years  be 
many.  Herein  is  meant  the  sum  of  ail  the  days 
of  which  all  his  years  consist  (Ps.  xc.  10.)  To 
the  first  cl.'iuse.  "and  live  many  years,"  is  added 
the  latter  equivalent  one,  as  explanatory  and 
emphatic,  wirliout  producing  an  absolute  tauto- 
logy — And  also  that  he  have  no  burial,  that 
is,  an  honorable  burial.  Iliat  testifies  of  the  real 
love  of  his  posterity,  and  therefore  truly  deserves 
the  name  of  ■'  burial."  The  opposite  of  such  an 
honorable  burial  is  that  found  in  Isa.  liii.  9. — 
"  He  made  his  grave  with  tlie  wicked,  and  with 
the  rich  in  his  death:"  or  in  .Jer.  xxii.  19. — 
"  Ho  shall  be  buried  with  the  burial  of  an  ass  ;" 
or  in  the  neglect  of  burial  and  tiie  lying  on  tiie 
face  of  tiie  earth  like  dung  fJer.  viii.  2;  ix.  21  ; 
XXV.  33;  Isa.  xiv.  19,  20;  Ps.  Ixxix.  3).  The 
cause  of  such  dishonorable  rT^^Up,  which  is 
not   truly  iT^Op  we   are  clearly  to  find  in  the 

*LTlie  phriise   ''1D3    C?'X,  "a  stranger  man,"  cannot  po»- 

■  :  T 

flilily  mean  here  an  lieir,  or  one  of  kin,  f'ither  near  or  re- 
ntotV-  Betiid'-s  ilie  context,  and  especially  tti^^  mention  of 
iii>  having  n  i  funeral,  shuwsan  ntter  di>jpns3ession,  in  what- 
ev  r  way  it  may  be  supposed  to  have  taltpn  place.  He.  .and 
Ii!--  hundred  son«,  av  ail  reduced  tn  pdverly.  and  there  is 
n-ine  to  do  hnu  the  honor  of  such  a  funeral  as  bi^  estate 
Dii^lit  have  *^fnianded.     Tin's  is  the  sureaess  of  it  — T.  f.i.] 


I  absence  of  filial  piety  and  esteem  on  the  part  of 
the  posterity  of  the  avaricious  rich  man,  and  not 
in  the  sordid  meanness  of  the  latter  himself,  who 
"€z  turpi  tenacitate  non  audeat  aliquid  honesty  se- 
ipullunedfstinare"  (Schmidt,  Ramb.,  and  Vaihin- 
ger). Hengstenberq  unnecessarily  assumes 
for  I  l"'-2p  the  signification  of  "  grave,  tomb," 
a  meaning  elsewhere  quite  common.  As  in  this 
passage,  so  also  does  the  context  in,]er.  xxii.  19 
i-alher  demand  the  sense  of  exeqi/ise,funus.  Hit- 
zig's  position  tliat  the  words  :  "  and  also  that  he 
have  no  burial,"  is  simply  a  note  originally  writ- 
ten on  the  margin  of  verse  5,  is  pure  caprice. — 
I  say  that  an  untimely  birth  is  better  than 
he  ; — because  such  a  birtli  h:is  enjoyed  no  plea- 
sure in  this  life,  but  has  also  experienced  no  suf- 
fering ;  comp.  iv.  2  f.,  and  especially  Job  iii.  16. 
Verses  4  and  6  continue  the  comparison  of  the 
untimely  birth. — For*  he  Cometh  in  vyith 
vanity,  i.  e.,  falls  into  nothingness  from  Ins 
mother's  womb.  And  his  name  shall  be  co- 
vered with  darkness.  ;.  e.,  he  receives  no 
name,  "but  is  given  over  to  absolute  oblivion." 
(Elster).  Moreover  he  hath  not  seen  the 
sun: — this  sun  which  shines  briglitiy  and  lov- 
ingly, but  also  shines  on  a  great  deal  of  vanity 
and  vexation,  of  wop  and  misery  ;  wherefore  it 
may  be  considered  a  good  fortune  not  to  have 
seen  it.  This  hath  more  rest  than  the 
other.  "  Rest,"  i.e..  freedom  from  the  annoy- 
ances, toils,  and  troubles  of  this  life.  We  are 
certainly  not  to  think  with  Hitzio  of  that  passive, 
dreamy  rest  so  desired  by  the  Orientals. f  For 
the  use  of  the  comparative  tO  here,  comp.  Ps. 
Hi.  3;  Hab.  ii.  16.  Ver.  6.  Yea,  though  he 
live  a  thousand  years  t'wice  told;  tliere- 
fore  twice  as  long  as  the  life  of  tlie  oldest  patri- 
archs from  Adam  to  No"!!.  Hieko.\'y.ih;s  is  cor- 
rect in  saying  :  "  et  non  ut  Adam  prnpe  millc,  sed 
duobus  minibus  vizerit  unnis,"  "Not  lived,  as  .Adam, 
near  a  thousand,  but  two  thousand  years," — 
Yet  hath  he  seen  no  good.  Comp.  ii.  24; 
iii.  12,  etc.  Do  not  all  go  to  one  place? 
namely,  to  Scheol,  in  which  all  ariive  equally 
poor,  and  where  we  cannot  regain  wliat  we  have 
failed  to  enjoy  on  earth;  comp.  ix.  10;  xi.  8. 
As  an  extension  to  the  principal  clause,  this 
question  might  be  introduced  with  tlie  expres- 
sion :   "I  ask  then." 

3.   Second  strophe.    Vers.  7 — 1 2.     The  cause  of 
this  inability  to  enjoy  earthiy  blessings,  consists 


*[It  should  be  rendered  '■  thmtgh  it  conieth  in  with  va- 
nity," etc.  See  the  remarks  on  *J),  as  deieitin^  a  reason 
notwithstanding,  as  well  as  a  reason  for.  Introd.  tu  Metrical 
Version  p.  177.  The  rendering /or  o-nipletely  changes  the 
sense  and  makes  the  reader  think  of  the  li-  h  man,  until  the 
context  forces  to  the  other  conception.  The  same  effect  is 
produced  in  our  E.  V.  by  the  renderin;:  he  instead  of  it, 
which  is  more  properly  applicable  to  the  abortion,  conceived 
of  as  impersonal.     ?ee  Met.  "Ver.— T.  L,] 

t[The  word    PiTM    does  not  primarily  mean  rest,  repose, 

in  either  sense,  but  pimply  a  trfing  ftoum.  It  refers  to  the 
state  or  condition  taken  ns  a  whole.     So    nn-'J'J.    from  the 

T 

same  root,  means  a  place  of  re^-t.  rather  than  rest  iteelf,  as  in 
Ps.  sxlii.  2,    nin'J*D    'O    means  not  "tfie  stiil  waters," 

but  the  streams  liy  which  the  -^he-^p  lie  -Jown  to  rest.  It 
does  not  refer  to  the  quatity  ^A  re=t.  niucti  less  to  its  quan- 
tity oBimvY..  V.  Wfuildmake  it:  "  Miiro  rest  tlian  the  other;" 
but  is  simply  an  affirming  that  the  stale  or  conditi'in,  on 
the  whole,  of  th'  vaitdi/  born  is  heller,  more  desirable,  thap 
that  -if  the  man  who  rainti/ liv^d.  Theone  is  lietter  off  th.i3 
th"  other— T.  L. 


lOD 


ECCLESIASTES. 


ill  tlie  vanity  of  the  present  and  the  uncertainly 
of  the  future  conditions  of  the  liappiness  of  men. 
All  the  labor  of  man  is  for  his  mouth, 
and  yet  the  appetite  is  not  filled. — (ZcicK- 
i.Eit,  "the  soul.'  )  That  is,  all  human  life  is  a 
grasping  after  enjoyment,  but  after  an  en- 
.joyment  vain  in  itself,  and  affording  no  true 
satisfaction.  "Mouth  and  soul "  stand  in  con- 
trast to  each  other  as  representatives  of  the 
purely  sensual  and  therefore  transitory  enjoy- 
ment (comp.  Job  xii.  11  ;  Prov.  xvi.  26)  as 
compared  with  the  deeper,  more  spiritual,  and, 
therefore,  more  lasting  kind  of  joy.  The  clear 
sense  of  this  verse,  in  essential  harmony  with 
chap.  i.  8,  is,  that  the  necessity  of  the  inner  man 
for  a  more  substantial  and  lasting  enjoyment  is 
not  satisfied  by  pleasures  of  that  kind,  namely, 
by  eating  and  drinking  (ii.  lit;  lii.  13;  v.  18; 
viii.  1.5) ;  and  therefore  l^2i  here  cannot  be 
translated  by  "desire,  sensual  desire;"  and  this 
same  remark  applies  to  ver.  2,  or  ver.  9,  notwith- 
standing the  opposite  view  of  Hitzig,  VAiniNGEa, 
Elster,  etc.  Luther's  translation  is  also  un- 
fitting; he  gives  "heart,"  but  his  entire  concep- 
tion of  the  verse  is  grammatically  inaccurate; 
••Labor  is  appoinfTl  to  every  man  according  to 
ills  strength,  but  the  heart  cannot  abide  by  it." 
Ver.  8.  For  what  hath  the  wise  more 
than  the  fool  ?  Tliat  is,  one  may  strive  after 
tlie  more  earnest  and  real,  instead  of  the  mere 
sensual  pleasure,  and  thus,  by  a  desire  for  food 
for  his  soul,  show  himself  a  wise  man  in  contrast 
with  the  fool  who  seeks  only  to  satisfy  his  mouth: 
but  the  former  has  no  real  advantage  over  the 
latter,  since  neither  attains  to  the  desired 
"satisfaction  of  the  soul."  This  sentence  clearly 
holds  a  confirming  relation  to  the  preceding,  .and 
not  ail  opposing  one,  as  Elster  holds;  he  trans- 
lates "3  by  "nevertheless,"  as  does  Hitzio,  who 
regards  this  verse  as  opposing  the  contents  of  the 
verse  preceding.  Hesqstenbrbo  affirms  an  ex- 
travagant comparison  between  the  wise  man  ,and 
the  tool,  when  he  supposes  that  both  are  here 
equally  accused  of  avarice.  On  the  contrary,  a 
distinction  is  here  clearly  drawn  between  the  de- 
sire of  the  fool,  aiming  at  possession  and  enjoy- 
ment, and  the  more  thoughtful,  more  self-pos- 
sessed, more  honorable  and  worthy  conduct  of 
the  wise  man.*  Tlie  latter  is  indicated  in  the 
second  clause  by  the  word-f:  The  poor  that 
knoweth  to  ■walk  before  the  Hiring.  Here 
the  word  poor  (^ii!  humble)  shows  the  moral 
condition  and  demeanor  of  the  wise  man,  by  vir- 
tue of  which,  with  a  more  just  conception  of 
liimself  as  an  humble  "  quiet  one  in  the  land,"  he 
leads  a  modest  and  retired  life  (comp.  Ps.  x.  2; 
xxxiv.  6;  xxxvii.  2;  Zech.  ix.  9.  fic.)  ;  but 
"  knowing  to  walk  before  the  living,"  is 


*[3tuart'9  view  here  is  worthy  of  cotiaideration.     "It  is 
the    ■'3    apodictic,"  he  says,  "i.  e.,  such  an  is  employed  iu 

sentences  of  this  nature:  If — soaoiso;  then    ('3)    this   or 

that  conseqiienc3."  He  takes  it  as  an  objector'^  lan^nage.  or 
the  author  peraoQifyiilir  an  otijecfor.  tlim :  •'  Tfit'  appetite,  is 
not  aalL^fied: — tlien  (asks  tlie  inquirer)  how  do  tlie  wisi-  have 
any  advantage,  etc.T'  Stuart  says  "the  cjiiestion  i-s  uot 
antwered  here;"  but  it  may  lie  regarded  as  having  a  sug- 
gested if  not  a  direct  response  in  the  verse  followiut;:  bet^ 
ter  thf.  night  of  the  pyts,  that  is,  the  contented  enjoyment  of 
tlie  wise,  tlian  the  fotd's  ever  roving  desire.  This  is  the  view 
adopted  and  expressed  in  the  Metrical  Version. — T.  L.] 


understanding  the  correct  rule  of  life,  and  th« 
true  and  godly  intercourse  with  one's  fellow-men, 
and  is,  therefore  a  circumlocution  to  express  the 
idea  of  "  wise  "  in  the  solemn  Old  Testament 
sense.  Ewald,  following  the  masoretic  accen- 
tuation (which  is  here  not  authoritative),  sepa- 
rates yiV  (knowing)  from  the  following  infi- 
nitive clause,  and  regards  this  as  the  subject; 
"  What  prorits  it  to  the  patient  man,  to  the  under- 
standing man  to  walk  before  the  living  (i.  p.,  to 
live)  ?"     But  the  adjective  conception  of    }!'\V, 

"  knowing,  intelligent,^^  is  neither  sustained  by 
Prov.  xvii.  27,  nor  Eccles.  ix.  11,  and  the  paral- 
lel passages  iv.  13,  17,  and  many  others,  support 
the  direct   connection   with   the   following  word 


The  explanations  of  Luther  are  ungram- 
matical.  "Why  does  the  poor  man  dare  to  be 
among  the  living?"  and  the  Vulg.  ^' El  quid  pau- 
per, niKi  ut  peri^at  illuc,  uhi  est  vita .?''  Ver.  9. 
Better  is  the  sight  of  the  eyes  than  the 
•wandering  of  the  desire,  (Zockler,  "  of  the 
soul  '■).  That  is,  because  the  wise  man  with  his 
strivings  after  higher  aims,  has  nothing  better 
than  the  pleasure-seeking  fool,  therefore  ,a  con^ 
tented  enjoyment  of  the  present  is  the  most  de- 
sirable, more  to  be  desired  than  a  restless  stri' 
ving  without  satisfaction,  or  than  the  wearying 
one's  self  with  manifold  designs  with  no  hope  of 
their  success.  The  "  sight  of  the  eyes  "  is  here, 
as  in  ver.  11,  7,  the  pleasant  enjoyment  of  that 
which  is  before  the  eyes,  or  of  the  good  and  the 
beautiful  which  are  present.  (See  Luther  on 
this  passage,  in  the  Homiletical  Hints).  The 
wandering  of  the  soul  (not  of  the  desire,  see  ver. 
7),  is  the  uneasy  scheming  of  the  man  dissatis- 
fied with  his  modest  lot,  the  passionate  petedjji^ 
t^eaPai  (Luke  xii.  29)  or  the  (ppdvttv  rd  vfjiM 
(Rom.  xii.  16),  consequently  the  same  as  the  ex- 
pression: "  His  soul  shall  not  be  filled  "  in  vers. 
3  and  7,  only  marking  more  clearly  than  this  the 
self-caused  guilt  of  the  want  of  spiritual  content- 
ment. This  sentence  has  many  parallels  among 
the  classic  authors:  c.^.,  Horace,  i  Ep.  I.  18, 
SS'SS : 

Inter  cuneta  leges,  et  percontabere  doctoSy 
Qua  ratione  giieas  traducere  leniter  mvum, 
Jfe  le  semper  inops  agitel  vezejqiie  cupido, 
Nepavor  et  rerun  mediocriter  milium  >pes. 

Comp.  Marcus  Aurelius  III.,  16;  /F.,26;  Juve~ 
nal.  Sat.  AW.,  ITS;  Lucimi.  Jfrcrnmant.  /.,  194, 
e!c. — This  is  also  vanity  and  vexation  of 
spirit;  namely  this  maxim:  "Better  is  the 
sight  of  the  eyes,"  etc.,  and  a  life  and  conduct 
in  accordance  with  it.  A  partial  reference  of 
nr~DJ  to  the  "wandering  of  the  soul"  (Luther 
and  Henostenberu)  corresponds  quite  as  little 
to  the  sense  as  the  extension  of  the  thought  to 
everything  from  ver.  7  onward  [Vaihinceu  and 
Elster].  Comp.  the  case  precisely  similar  to 
this  in  chap.  ii.  20.  Ver.  10.  That  which 
hath  been  is  named  already.  This  remark, 
reminding  us  of  chap.  i.  9  f..  proves  the  author's 
way  for  the  description  of  the  total  uncertainty 
and  obscurity  of  the  future  of  man,  in  so  far  as 
it  points  to  his  banishment  into  the  fixed  circle 
of  all  creature  life  and  action.  "That  which 
hath  been  is  namuil  already,"  ;'.  e.,  it  has  already 


CHAP.   VI.   1-12. 


101 


been,  in  the  past,  something  in  its  nature  mani- 
fest and  well-known.  The  exclusive  reference 
of  the  clause  to  man,  by  means  of  which  Gen. 
V.  2;  Ps.  cxxxix.  10,  etc.,  would  become  paral- 
lels of  this  passage,  is  forbidden  by  the  neuter 
no.  The  discourse  does  not  make  special 
reference  to  man  until  we  reach  the  following 
clause.  And  it  is  kno\7n  that  it  is  man, 
[ZocKLEii,  "the  man  "].  Here  Ewald  and  Kl- 
8TER  are  correct;  it  is  not  *•  that  he  is  a  man  " 
(Knobel,  VAiHtNGEii,  Hengstenberg)  or,  "what 
the  man  is  "(Rosenmueller),  or,  "  who  the 
man  is"  (Hahn),  or  finally,  "that  if  one  is  a 
man  he  cannot  contend,"  etc.,  (Hitzig), — these 
are  all  coucepiions  that  militate  against  the  con- 
nection, and  do  not  correspond  to  the  simple 
expression  CDIX  J^^H^IU/X.  *  Neither  may 
he  contend  V7ith  him  that  is  mightier 
than  he.  That  is  with  God,  namely,  with  llim 
wiiu  is  ^)'pr)  or  ^yq   [Job  v.  17  ;  Kuth  i.  20,  21, 


*[Ver.  10.  "That  which  hath  heen  is  name  J  already,  and 
it  13  known  that  it  is  man."  This  rendering  of  nvir  English 
Version  seenid  to  have  little  or  no  meaning,  and  points  to 
no  conntjction  with  ihe  Ibllowing  verse.  Stuarts  is  Utile 
better.  Zocklkr  sheds  uo  light  upon  it.  He  has  no  right 
to  regard  so  distinct  and  emphatic  a  phrase  as  lOty    NIpJ, 

as  meaning  sim)ilv'  a  known  existence  iu  the  past.  The 
other  interpret. itions,  of  Ewai.d,  Klster,  Knobkl,  V.^ihingeb, 
HKivGSTENB.mci,  UosENMUt;LLER  Hahv,  fall  to  Satisfy.  ThL'ir 
Very  'liscrei'aiieies  a^  to  the  rendering  of  so  simple  a  phrase 
;w  .^TX  fi<in  Ti^X.  sliow  that  ihey  have  missed  some 
fjQjameutal  i.Iea  whicli  would  at  once  take  away  from  it 
all  uncertainty.  Uitzig's  is  tlie  most  uunieaniug  of  them 
all.  The  older  commentators,  such  as  Munsterds,  >Iercerus, 
I'laiprus,  PixiiDA,  Ar.  Mj.ntanos,  Oeiek,  and  even  Grotiu3 
tsee  P'.'Le'8  Synopsis ^  saw  in  it  an  allusion  to  tbe  narrative, 
Ilea,  ii  ly,  of  Adam's  giving  names  to  tbings  {tiomen  indi- 
tun  conv-nieiis  rei  cujusque  naturx)  and  to  tUe  name  of 
A  lam  itself,  as  derived  from  Gen.  ii.  7  and  ver.  '1.  They  lail 
however  to  bring  it  clearly  out.  Among  the  moderns, 
WoKDSWOKTH  dl-^tinctly  favors  this  view.  See  also  the  re- 
niiirksof  the  spiritually  minded  Mattmew  Henry.  The  key 
of  the  passage  would  see  ii  to  be  given  in  the  words  13 j 
lOB?    XIpJ  (comp.  Geu.  ii.  IJ  10^    XlHj.  "its  name  was 

named  of  old."  There  is  no  need  of  departing  here  from 
thti  most  close  and  literal  rendering,  or  for  s-jekiug  any  for- 
f'ign  iiiea  in  the  word  namimj,  as  though  it  were  a  mere 
expression  for  existence  tSTOART  and  Zockler)  or  for  being 
Well-known.  The  reference  is  to  the  supposed  fact,  or  idea, 
tliat  names  denote  (as  the  best  philology  shows  tliey  were 
origin  illy  intended  to  denote)  the  nature  of  the  thing 
name  I, — an  idei  which  ceriainly  seems  to  be  implied  in  the 
account  Gen.  ii.  ly.  Keeping  this  in  view,  we  get  a  clear 
niuaaing  from  the  mos'.  litt-ral  rendering:  TV7y\0  rTD"""'*^^ 
athingis'"  (HO  here  u>d. I  indefinitely  liketlieGrrek  Tt,  Latin 
quid,  aliquid,  see  Job  xiii.  Ii;  Prov.  ix.  Vi\  '2  Snm.  xviii  27; 
Bcclefi.i.9;  iii.15,22;  vii.24;  viii.7;  x.ll;  o  ,  witblC'J^  '-r  ]y, 

iUnd  quod),  "  vjliat  each  thing  is"  or,  *'  each  thing,  what  it  is, 
its  name  was  nameU  of' old, '"—th'\t  is,  it  was  named  according 
to  what  it  is  (comp.  Aristotl*;"8  peculiar  expression  for  the 
idea,  or  indivnl  lality, .  f  n  thing,  its  to  ti  ^i-  elvai,  its  being 
w'lit  it  is,  or  Its  being  sonf.i.hing).  And  then  what  follows 
is  stated  by  way  of  exa  njdi;  the  ronjun<^tion  1  being  used 
compuratively  as  it  often  is:  JTllJt.  ""and  so,  known  what 

he  is  (Xin  'ItS'X),  ^s  man.'*  or  rather  "'Adam  *  Oveeping  the 
proper  namu  in  trauslHtion  as  the  only  way  of  giving  force 
t'J  the  play  upon  the  name.  Thun  known  for  wh;it  he  is 
(by  his  name),  oi"  thus  made  known  (^e?w>(ed  what  he  is) 
is  Adam  (man  from  earth).  Then  there  is  seen  immediately 
the  connection  with  the  next  verse,  expressing  his  weakness 
:ts  well  as  earthliness.  The  whole,  then,  may  be  thns 
paraplirased:  ■  Names  of  old  were  given  to  things,  to  each 
thing,  according  to  their  uatnrii;  so  man  was  denoted,  made 
known,  or  simply,  known,  from  what  he  is,  his  earthliness 
and  frailty.'  Tbe  objection  of  Zockler  in  respect  to  tlie 
gender  of  710  has  no  w.-ight.  It  is  takpn  indefinitely,  ami 
sn  lohat  (t/uit  which)  was  used  instead  of  m;^».  Compare 
Ps.  viii.  5  D13X    no.  P3.   cxliv.  3  LDIX    T}0,'"what   is 

v:  T  T  T  T 

manf"  The  Metrical  Version  follows  a  close  literality  at 
tilt)  expense  of  sniooihuess, — the  words  in  brackets  iK>t  at 


etc-l,  who  IS  superior  to  man  just  because  He  is 
mightier  than  man  [l^OD  TP^n]  or  because 
He  has  ordained  the  whole  circle  of  human  ex- 
istence with  absolute  creative  power,  so  that 
man  may  neither  contend  with  Him  uor  break 
through  the  limit  to  which  he  is  assigned.  For 
tbe  word  pi,  "to  contend  with  anyone,'*  com- 
pare [nj  2  Sam.  xix.  10,  which  there,  as  else- 
where, has  this  sense.  For  the  sentence  com- 
pare also  the  question  (originating  perhaps  in 
this  very  passage):  ///)  iirvi'/'orf/jo;  diTOt"  tafih  ? 
1  Cor.  X.  '22. — Ver.  1 1 .  Seeing  there  be 
many  things  that  increase  vanity.  That 
is,  human  lile  abounds  in  possessions,  cliances, 
vicissitudes  of  fortune,  trials  and  dangers  which 
strengthen  in  us  the  feeling  of  the  vanity  and 
weakness  of  this  earthly  existence,  and  show  us 
that  we  are  absolutely  dependent  on  a  higher 
power  against  which  we  cannot  contend.  The 
context  decides  against  the  ordinary  rendering: 
"for  there  are  many  words  which,''  etc.,  [Sept., 
Vulg.,  and  also  Ew.\ld,  Hitzig,  Elster  and 
Hahn],  for  the  reference  to  useless  talk,  etc.,  is 
foreign  to  it.* — What  is  man  the  better  ? 
Namely,  that  he  possesses,  experiences,  or  en- 
joys   these    many  things    that    simply  increase 

all  adding  to  the  sense,  but  necessary  to  give  tbe  English 
reader  ttie  play  upon  the  name.  It  is  as  though  there  had 
been  used  the  word  mortal,  whicli  is  taken  in  English  for  a 
name  or  epithet  of  man,  or  the  Greek  ^poTbs,  which  is  so 
much  used  in  Homer  for  tbe  same  pnrpose.  There  is  proba- 
bly some  allusion  to  the  peculiar  iHnguage  of  this  passage  in 
the  Midrash  Rabba  (on  Numb,  xix.)  where  we  have  the  fol- 
lowing account ;  "When  the  Holy  One  ha  I  cieated  Adnm, 
He  brought  before  him  the  animals,  nmi  t^a  d  of  each,  see 
this  (nr  no  wAoMs  tMs).  what  is  its  name  (lOty  HO}? 
Adam  said,  this  is  "llE^,  shor,  (ox) — this  is  ll^DTI*  chamor, 

(as3)— this  is  0'D>  sua  (horse),  and  so  on.  And  tbou— what 
is   thy    name?     He   answered,  I  should   be   called    □!!<. 

TT 

(Adam)  because  I  was  taken  from  adamah.    And  I, — what 

is  my  name?     Thou  shouldst    be  called  *ilX,  Adonai,  for 

Tbou  art  Adon  (ynr"13    So^    jHSO.  the  Lord  of  all  Thy 

creatures  "  There  can  be  good  reasons  given  for  Koheleth'a 
piiilology  here,  but  its  correctness  or  incorrectness  is  of  no 
account  in  rel'ereuce  to  the  allusion,  or  the  idea  of  humanity 
which  it  conveys.  See  Oenefiia,  p.  203,  marginal  note.— T,  L. 
*[0n  ihe  cunrrary  the  contrast  seems  clearly  to  point  to 
the  rendering  words,  although  ZilCKLER  agrres  here  with 
our  English  Version,  and  with  that  ol  Ldtker.  It  is  con- 
firmed by  what  follows:  "who  knows" — "who  can  tell." 
It  indicates  tht'  disputations  whicli  ba  1  commenced  in  the 
speculative  oi'  pbilos  -pbical  world,  and  which  Sob'mon  h)id 
doubtless  heard  of,  although  perhaps  net  fitmilinrwitli  them. 
His  intercourse  wita  tbe  Egyptians,  Phuinicians,  Saba'ans, 
and  Arabians  (perhaps  with  someot  the  more  eastern  people 
to  wliom  his  ship-*  had  gone),  was  sufficient  for  this  purpose. 
Tbe  speculative  mind  began  very  early  to  inquire  concern- 
ing the  design  and  end  of  human  lile,  df.  finihus  bonorum  tt 
mtilomm.  Philosophy  was  then  rising  in  Orefce;  tb-ngh, 
at  this  early  time,  its  schools  had  not  let  uhsnm'-d  shape 
•'Many  were  saying  CC3**10K    □'3*^,  Ps.  iv.  7j  who  will 

show  us  the  good."  We  I  ave  seen  how  the  Psalmist  an- 
swers the  questions  there  (Marg.  note  p.  95)  by  directing  lo 
the  re^U  good,  T^J£3    11X-  the  true  ei/Saiixoi'ia,  the  favor  of 

'   VT 

Qnd.  or  bl'^ssedn^ss  in  distinction  from  mere  happiness, — '^tha 
light  of  Tlty  count-enance,'*  Koheleth  luM-e  regards  as  vanity 
all  merely  human  disquisitions  of  this  kind.  They  cnly 
*'  increase  vanity"  (see  1  Cor.  vii.  1,  17  ytwo-ts  (/tycrtot,  '*  know- 
ledge puffeth  up,"  blotoeth  up),  or  as  it  may  be  read,  taking 

73n   adverbially,  they  multiply  in  v.nin  "     What  is  man 

the  better  for  all  this  talk?  Who  know^  what  is  good  for 
him  ?  Who  can  tell  him  what  nhall  be  after  him?  By  way  of 
contrast  compare  Ps.  cxix  12vt,  1.30:  "Thy  testimonies  arq 
wnndi'rfnl;  the  entrance  of  TiTK  u^ords  giveth  light;  th*-- 
give  understanding  to  the  simple." — T.  L.] 


102 


ECCLESIASTES. 


vanity. — Ver.  12.  For  who  knoweth  -what 
is  good  for  man  in  this  life  ? — Namely,  what 
of  eartUly  things,  whether  happiness  or  uuhap- 
piness,  wealth  or  poverty,  the  fulfilment  of  his 
desires  or  their  disappointment.  The  concealed 
nature  of  man's  own  future  is  expressed  by  this 
question. — All  the  days  of  his  vain  life. 
Literally:  "the  number  of  the  days,"  elc.  1^00 
(Com.  V.  18)  is  the  accusative  of  measure 
or  duration. — Which  he  spendeth  as  a 
shadow.  Literal;  '-and  he  passeth  them," 
etc.     Because  'D'  (days  of)    is   separated  from 

Si'S  Dtyi"  by  a  compound  genitive,  the  copula 
is  placed  before  this  clause  which  is  to  be  con 
sidered  as  relative  (Hitzig).  With  'O;  TT^y 
□"n  compare  XP^^'""  ^ots'w  Acts  xv.  33,  dies 
facere,  Cicero  ad  Attic,  v.  20. — For  who  can  tell 
a  man  ?  TiVX,  here,  is  not  equivalent  to  "so 
that,"  but  is  substantially  synonymous  with  '3 
"for,"  (comp.  Deut.  iii.  24;  Dan.  i.  10),  ex- 
pressing an  affirmative  and  intensified  sense. 
Comp.  Ps.  X.  6  ;  Job  v.  5  ;  ix,  15;  xix.  27.  In 
the  present  clause  the  effort  is  certainly  to  in- 
tensify the  truth  that  man  is  not  permitted  to 
look  into  the  future  of  his  earthly  existence. — 
■What  shall  be  after  him  under  the  sun. 
"After  him,"  ;.  c,  after  his  present  condition, 
not  after  his  death;  comp.  iii.  22;  vii.  14;  and 
Bee  the  exegetioal  illustrations  to  the  former 
passage. 

DOCTRINAL   AND   ETHICAL. 

(With  Himulelical  Hints.) 
The  theme  of  this  section  is  too  narrowly 
drawn,  if,  with  Starke,  we  find  only  therein  de- 
picted "  the  extremely  unhappy  nature  of  the 
miser,"  or,  with  Hengstenberg.  "the  vanity 
of  wealth,"  [and  indeed,  as  Hengstenberg 
supposes,  illustrated  by  the  example  of  the  rich 
Persians*  and  the  poor  Israelites].  That  which 
in  the  present  chapter  is  discountenanced,  and 
presented  as  incompatible  with  true  wisdom,  is 
not  merely  the  striving  after  money  and  posses- 
sions, but  .also  the  desire  for  honor,  long  life, 
many  children  (vers.  2,  3,  (3),  and,  in  short,  tlie 
stru{/fle  for  earfkli/  happiness  in  general.  And 
firstly,  in  vers.  l-'J,  wealth  without  a  cheer- 
ful and  contented  feeling  in  the  heart,  then 
in  vers.  7-'.)  sensual  enjoyment  without  satisfac- 
tion of  soul,  and  finally  in  vers.  10-12,  a  happy 
present  with  an  obscure  and  uncertain  future, 
are  named  as  those  things  which  must  bring 
men  to  the  consciousness  of  the  vanity  of  all 
earthly  goods  and  pleasures,  and  forbid  ihem  to 
strive  after  them.  All  the  conditions  and  cir- 
cumstances named,  belong  to  those  "many 
thiu"-3  that  increase  vanity,'  as  found  in  ver.  11, 
and  which,  according  to  vers.  3-ii.  permit  the 
longest  life,  and  the  one  most  richly  blessed 
with  posterity,  to  seem  scarcely  any  better  than 
the  lot  of  an  untimely  birth   that  has  not   even 


*'A  faUe  hist'trical  hypothusis,  ••specially  if  it  be  in  tjie 
face  of  til  ■  claim  iimMe  hy  tlie  writing  itselt',  pruduces  great 
miai-hiet  io  continnally  warping  exegesis.  Nothiai:  shows 
this  more  ihim  Hk-Vosienb^-IRg's  continimlly  turning  the 
inmt  geiienvl  remarks  into  soinething  about  tlie  Persians 
aU'l  til  ■  Persian  times. — T.  L  ] 


seen  the  light  of  this  world.  It  is  a  bitter  and 
cutting  thought,  which,  like  the  similar  one  in 
chap.  iv.  2,  f.,  is  only  softened  and,  as  it  were, 
excused  by  the  admonition  to  a  contented,  re- 
signed and  grateful  enjoyment  and  use  of  life, 
which  clearly  forms  its  background  [distinctly 
visible  in  ver.  9],  and  again  practically  takes 
away  the  one-sided  character  of  the  apparent 
accusation  of  the  Creator  and  Ruler  of  the 
world.  Only  the  insatiable,  ever-dissatisfied 
chasing  after  earthly  meaus  of  happiness  is 
thereby  forbidden,  as  in  opposition  to  the  di- 
vinely-appointed task  of  human  life.  A  tem- 
perate and  modest  striving  after  a  cheerful  and 
useful  course  of  life,  (which  verse  8  expressly 
praises  as  the  characteristic  of  the  wise  man) 
is  emphatically  recommended,  not  only  in  the 
preceding  chap.  v.  18-20,  but  in  those  immedi- 
ately following  [especially  in  chap.  vii.  11  ff.] 
It  is  the  cheerful  and  noble  form  of  auippoain'r/, 
that  cardin.al  virtue,  not  merely  of  the  ancient 
classical  but  also  of  biblical  ethics,  which  forms 
the  framework  of  this  mainly  gloomy  and  ad- 
monishing picture,  and  presents  a  corrective  to 
contents  so  apparently  dubious,  and  easily  misun- 
derstood. 

The  principal  thought  of  this  chapter  might 
be  well  represented  by  the  following  quota- 
tions :  "  Set  your  affections  on  things  above,  not  on 
things  on  the  earth;"  or,  "Lay  not  up  for  your- 
selves treasures  on  earth"  etc.;  or,  "And  the  xvorld 
passeth  away,  and  the  lust  thereof:  but  he  that  doeth 
the  will  of  God  abideth  .forever."  (Col.  iii.  2 ; 
Matt.  vi.  19;   1  John  ii.  17) 

H0MILETIC-4L    HINTS    ON    SEPARATE    PASSAGES. 

Vers.  1,  2.  Brenz:  The  scheming  and  striv- 
ing of  our  old  Adam  is  of  such  a  nature,  that  it 
measures  the  happiness  of  this  life  solely  accord- 
ing to  the  abundance  of  treasures  and  riches. 
Let  this  old  Adam  go,  for  it  is  of  no  use !  Dost 
thou  think  that  nothing  would  be  wanting  to  a 
happy  life  if  thou  only  hadst  an  abundance  of 
riches  and  honors  ?  The  matter  is  very  differ- 
ent, as  daily  experience  teaches.  —  Weimar 
Bible  :  The  lamentations  of  the  miser  are  not 
removed  by  excess  of  riches,  by  the  number  of 
children,  or  by  long  life;  they  are  rather  in- 
creased by  these  things  (1  Tim.  vi.  10). — Lange: 
The  desire  for  temporal  things  clings  to  us  all, 
and  when  we  cease  to  watch  and  pray,  we  can 
soon  be  put  to  sleep,  and  charmed  to  our  ruin, 
by  such  earthly  love. 

Ver.  3-0.  Geier:  A  long  life  without  rest 
and  peace  in  God,  is  nothing  but  a  long  martyr- 
dom.— Starke  :  To  have  many  children  is  a 
special  blessing  of  God  (Ps.  cxxvii.  3:  cxxviii.  .", 
f. );  but  apart  from  the  enjoyment  of  divine 
favor,  this  also  is  v.inity. — Lange:  What  the 
untimely  birth  loses  of  natural  life  without  any 
fault  of  its   own,  that   the   miser  wantonly  rubs 

himself  of  in  spiritual  life Because  his 

soul  has  no  firm  foundation  in  communion  with 
the  good  God,  it  goes  to  ruin,  (Gal.  vi.  8). 

Vers.  7  and  8.  Tubingen  Bible:  Above  all 
things  let  us  strive  that  our  immortal  spirit  he 
filled  with  heavenly  treasures,  which  alone  can 
truly  satisfy  it. — Lange:  He  who  cares  not  to 
appease   and   satisfy   his   soul,  finds   his  proper 


CHAP.  VII.  1-22. 


103 


place  among  fools,  Luke  xii.  19  f. — Hengsten- 
BEKQ :  That  the  soul  of  maa  is  never  satisfied, 
notwithstanding  his  narrow  capacity  for  enjoy- 
ment, is  very  strange,  and  a  miglity  proof  of 
the  degree  to  which  our  race,  since  Gen.  i.  3, 
has  yielded  to  sin  and  folly,  producing  "  many 
foolish  and  hurtful  lusts,"  (1  Tim.  vi.  9). 

Ver.  9.  Luther  :  It  is  better  that  we  use 
what  is  before  our  eyes,  than  that  the  soul 
should  thus  wander  to  and  fro.  Solomon  means 
that  we  use  the  present  and  thank  God  for  it, 
and  not  think  of  other  things,  like  the  dog  in 
the  fable  that  seizes  the  shadow  and  drops  the 
meat.  And  he  therefore  says:  what  God  has 
placed  before  thine  eyes  (the  present)  that  use 
contentedly,  and  follow  not  thy  soul  which  does 
not  become  filled. — -rherefore  let  every  Christian 
and  believer  rest  with  what  he  has,  and  be  sat- 
isfied with  what  God  has  giveu  him  in  the  pre- 
sent! But  the  ungodly  are  not  thus;  all  that 
they  see  is  a  torture  to  them ;  for  they  use  not 
the  present,  their  soul  is  never  filled,  and  it 
wanders  hither  and  thither.  He  who  has  im- 
mense sums  of  money  has  not  enough ;  he  does 
not  use  it  but  desires  more  ;  if  he  has  one  wife 
he  is  not  satisfied  but  wants  another ;  if  he  has 
a  whole  realm,  he  is  not  contented ;  as  Alexan- 
der the  Great  could  not  be  satisfied  with  one 
world. — Cr.\mer:  Be  contented  with  what  thou 
hast;  this  is  better  than  in  greed  to  be  ever 
desiring  other  things. — Berleb.  Bible:  This  is 
the  wandering  of  tlie  soul,  that  runs  about 
among  creatures,  and,  like  Esau,  on  the  field  of 
this  world,  chases  after  a  palatable  food,  which 
wisdom  finds  only  at  home,  and  in  the  repose  of 
contentment. — Henostenbekg  :  It  is  better  to 
rejoice  in  that  which  is  before  our  eyes,  how- 
ever humble  it  may  be,  since  man  really  needs 
80  little,  than  to  yield  to  the  caprices  of  one's 
lusts,  and  to  torture  one's  self  with  plans  and 
hopes  that  so  easily  deceive  us,  or,  if  they  are 
fulfilled,  afford  so  little  happiness. 

Vers.  10  and  11.  Cramer:  That  man  should 
leave  a  pleasant  name  and  memory  behind  is  not 
unchristian;  but  the  highest  good  does  not  con- 
sist therein.  For  as  time  discovereth  all  things, 
so  it  eovereth  all  things  up.  (Ps.  xxxi.  13 ; 
Ex.  i.  8).— Hansen:  All  human  things  are  sub- 
jected  to  God.     He  often  deposes  the  highest 


from  the  throne  of  their  glory  where  they  least 
expect  it,  Dan.  iv.  27-30. — Hengstenbero  :  If 
man  is  in  a  state  of  unconditional  dependence 
on  God,  he  should  not  permit  to  himself  many 
vagaries,  and  should  not  torture  himself  with 
schemes  and  stratagems ;  because  he  cannot 
protect  what  he  has  acquired,  and  is  not  for  a 
moment  certain  that  he  may  not  hear  the  cry  : 
"thou  fool,  this  night  tliy  soul  will  be  demanded 
of  thee  ;  "  therefore  it  is  foolish  to  envy  the 
heathen  because  of  their  wealth,  which  can  so 
soon  wither  away,  like  the  flower  of  the  field, 
James  i.  10,  11. — The  rich  man  has,  in  truth, 
no  more  than  the  poor  one;  what  the  former 
seems  to  have  over  the  latter,  proves,  on  closer 
inspection,  to  be  but  show  and  vanity.  It  dis- 
appears as  soon  as  the  judgments  of  God  pass 
over  the  world. 

Ver.  12.  Lt7THER:  Men's  hearts  strive  after 
all  sorts  of  things:  one  seeks  power,  another 
wealth,  and  they  know  not  that  they  will 
acquire  them;  thus  they  use  not  their  present 
blessings,  and  their  hearts  ever  aspire  to  that 
which  they  have  not  yet,  and  see  not  yet.— Why 
do  we  thus  annoy  and  torture  ourselves  with 
our  thoughts,  when  future  things  are  not  for  a 
moment  in  our  power'?  Therefore  we  should  be 
contented  with  the  present  that  God  gives  us 
now,  and  should  commit  all  to  God,  who  alone 
knows  and  rules  both  the  present  and  the  future. 
— Ra.mbach:  From  all  which  it  appears,  that 
there  is  notliing  better  than  to  proscribe  base 
avarice,  be  content  with  the  present,  and  enjoy 
it  with  a  pious  cheerfulness. — Zeyss  :  Although 
a  Christian  may  not  know  how  it  may  be  with 
the  things  of  this  world  after  his  death,  yet 
he  can  be  assured  by  faith  that  he,  after  death, 
will  be  with  Christ  in  heaven. — Hengstenbero: 
One  would  only  be  justified  in  esteeming  wealth 
in  case  he  knew  the  future,  and  had  it  in  his 
power.  The  merest  chance  can  suddenly  roll 
one  of  all  that  has  been  gathered  with  pain  and 
toil.  A  great  catastrophe  may  come  and  sweep 
everything  away  as  a  flood.  The  practical  re- 
sult therefore  is  that  one  should  strive  after  tlie 
true  riches.  As  P.  Gerard  says:  "Eartkh/ 
treasures  dissolve  and  disappear,  but  the  treasures 
of  the  soul  never  vafiish." 


B.  The  true  'Wisdom  of  Life  consists  in  Contempt  of  the  World,    Patience,   and 

Fear  of  God. 


Chap.  VII.  1-22. 

1.  In  contempt  of  the  world  and  its  foolish  lusts. 

(Vers.  1-7.) 

1  A  good  name  is  better  than  precious  ointment ;  and  the  day  of  death  than  the 

2  day  of  one's  birth.     It  is  better  to  go  to  the  house  of  mourning,  tliaa  to  go  to  the 
house  of  feasting  ;  for  that  is  the  end  of  all  men ;  and  the  living  will  lay  it  to  his 

3  heart.     Sorrow  is  better  than  laughter :  for  by  the  sadness  of  the  countenance  the 


104  ECCLESIASTES. 


4  heart  is  made  better.     The  heart  of  the  wise  is  in  the  house  of  mourning  ;  but  th« 

5  heart  of  fools  is  in  the  house  of  mirth.     It  is  better  to  hear  the  rebuke  of  the  wise, 

6  than  for  a  man  to  hear  the  song  of  fools:  For  as  the  crackling  of  thorns  under  a 

7  pot,  so  is  the  laughter  of  the  fool :  this  also  is  vanity.     Surely  oppression  maketh 
a  wise  man  mad  ;  and  a  gift  destroyeth  the  heart. 

2.  In  a  patient,  calm,  and  resigned  spirit. 
(Vees.  8-14.) 

8  Better  is  the  end  of  a  thing  than  the  beginning  thereof:  and  the  patient  in  spirit  is 

9  better  than  the  proud  in  spirit.     Be  not  hasty  in  thy  spirit  to  be  angry  :  for  anger 

10  resteth  in  the  bosom  of  fools.     Say  not  thou,  What  is  the  cause  that  the  former  days 

11  were  better  than  these?  for  thou  dost  not  inquire  wisely  concerning  this.     Wisdom 

12  is  good  with  an  inheritance  :  and  by  it  there  is  profit  to  them  that  see  the  sun.  For 
wisdom  is  a  defence,  and  money  is  a  defence :  but  the  excellency  of  knowledge  is, 

13  that  wisdom  giveth  life  to  them  that  have  it.     Consider  the  work  of  God  :  for  who 

14  can  make  that  straight,  which  He  hath  made  crooked?  In  the  day  of  prosperity 
be  joyful,  but  in  the  day  of  adversity  consider :  God  also  hath  set  the  one  over 
against  the  other,  to  the  end  that  man  should  find  nothing  after  him. 

8.  In  earnest  fear  of  God,  and  penitential  acknowledgment  of  sin. 

(Vers.  15-22.) 

15  All  things  have  I  seen  in  the  days  of  my  vanity:  there  is  a  just  maw  that  perisheth 
in  his  righteousness,  and  there  is  a  wicked   man  that  prolongeth  his  life  in  his 

16  wickedness.     Be  not  righteous  over  much ;  neither  make  thyself  over  wise :  why 

17  shouldest  thou  destroy  thyself?     Be  not  over  much  wicked,  neither  be  thou  foolish: 

18  why  shouldest  thou  die  before  thy  time?  It  is  good  that  thou  shouldest  take  hold 
of  this  ;  yea,  also  from  this  withdraw  not  thine  hand :  for  he  that  feareth   God 

19  shall  come  forth  of  them  all.     Wisdom  strengtheneth   the  wise  more   than  ten 

20  mighty  inen  which  are  in  the  city.     For  there  is  not  a  just  man  upon  earth,  that 

21  doeth  good,  and  siaueth  not.     Also  take  no  heed  unto  all  words  that  are  spoken  ; 

22  lest  thou  hear  thy  servant  curse  thee :  For  oftentimes  also  thine  own  heart  knoweth 
that  thou  thyself  likewise  hast  cursed  others. 

[Ver.  3.  0V2-  The  primary  senso  is  ejxitement  of  mind,  or  /eeUng^  of  any  kind,  or  from  any  cause.  Fuerst,  commo- 
tum,  C(mcitatum  essf.  It  is  like  the  Greek  flu/xoy.  or  opyrj,  in  tiiis  respect.  It  may  be  grief  (sorrow),  or  anger.  The  con- 
text determines.  Here,  in  ver.  3,  it  evidently  means  the  opposite  of  plPlty  taugtUery  mirth,  jot/.  In  ver.  9th,  on  th» 
other  hand,  it  must  have  the  sense  of  am/er,  though  both  ideas  are  probably  combined. — T.  L.l 

[Ver.  7.  pU'l?  means  the  disposition  or  state  of  niiud  from  which  oppression  comes  (i/^pis,  insolence,  pride)  rather  than 

the  act.  It  is  also  to  be  determined  from  the  context  whether  it  is  violence,  insolence,  etc.,  exercised  upon  the  wise  man, 
or  by  him,  that  is,  whether  it  is  nbJHrtive,  or  snbjeclive  The  latter  sense,  here,  best  suits  the  context.  Such  a  spirit  in 
the  wise  man  may  make  mad  even  him,  or  make  him  decide  wrong,  if  we  regard  □JH,  here,  as  meaning  a  jii-lge.— 'I.L.] 

'"Vet.  12.  7^3  is  regarded  by  some  of  the  best  critics  as  a  case  of  beth  essentia,  or  as  having  an  assertive  force,  as  >u 

the  Arabic,  but  there  is  no  good  reason  for  this. — T.  L.] 


EXEGETICAL  AND    CRITICAL. 

1.  This  section,  which  describes  the  nature 
of  genuine,  practical  wisdom,  just  as  the  pre- 
ceding one  present.s  the  conti-ary,  is  clearly 
divided  into  three  divisions  or  strophes.  The 
frst  of  these  (vers.  1-7)  treats  of  the  contempt 
of  worldly  pleasure,  and  the  sacred  earnestness 
of  life, — the  second,  (vers.  8-14)  of  a  forbearing, 
patient,  and  resigned  disposition, —  the  third, 
(vers.  15-22)  of  godly  demeanor,  and  humble 
self-appreciation,  as  conditions  and  essentLil 
cliaracleristics  of  that  wisdom.  A  division  of 
these  three  strophes  into  half  strophes  is  super- 


fluous (Vaihingeb)  ;  there  is  only  observable  a 
sharper  and  deeper  incision  in  the  train  of 
thought,  in  the  middle  of  the  last  strophe,  or  in 
the  transition  from  the  fear  of  God  to  sell-ap- 
preciation, after  verse  18. 

2.  First  Strophe:  Vers.  1-7.  Of  the  advan- 
tage of  a  stern  contempt  of  the  world  over  fool- 
ish worldly  pleasure. — A  good  name  is  bet- 
ter than  precious  ointment.  Comp.  Prov. 
xxii.  1,  where  CSE'  signifies,  just  as  in  this 
picaage,  a  c°"''  name,  a  good  reputation  or 
fame;  see  also  Job  xxx.  8,  and  for  the  parono- 
masia in  Dt^  and  jOiy  see  Canticles  i.  3.  [In 
this  place  Zocki.eb  gives  us  specimens  of  f  lay 


CHAP.  VII.  1-22. 


lOi 


upon  words  in  German,  such  as  arise  from 
Geriiclil  and  VVolilgeruch,  etc.,  which  are  not 
translatable,  except  by  a  general  reference  to  the 
metaphors  to  be  found  in  English  and  other 
languages,  wherein  character,  repulalion,  etc.,  is 
said  to  have  its  good  or  evil  odor.  It  might  be 
compared  with  the  opposite  Hebrew  word  0'N3n 
he  stank,  odiosus  fail,  1  Sam.  xsvii.  12. — T.  L. 
— And  the  day  of  death  than  the  day 
of  one's  birth.  For  the  suffix  in  n 7in  comp. 
V.  18;  viii.  16;  Isa.  xvii.  5;  Jer.  xl.  5  and 
similar  cases  of  relation  of  a  definite  suffix  to 
an  indefinite  subject.  The  sentence  is  the  same 
as  chap.  iv.  3  ;  vi.  3-5.  It  here  serves  as  a 
preparation  for  the  following  sentences,  whose 
aim  is  to  heighten  the  duty  of  a  sacred  earnest- 
ness of  life,  just  as  the  commendation,  in  the 
first  clause,  of  a  good  name  as  something  better 
than  precious  ointment,  is  to  pave  the  way  for 
this  recommendation  of  a  serious  disposition 
despising  the  pleasures  of  the  world.  In  this 
common  relation  of  the  two  clauses  to  the  fun- 
damental thought  of  the  necessity  of  a  serious 
purpose,  lies  the  inward  connection,  which  we 
may  no  more  deny  [with  Henqstenberg  and 
many  others]  than  erroneously  assert  on  the 
basis  of  the  false  assumption  that  the  second 
clause  refers  specially  to  the  fool,  or  through 
any  other  similar  subtilties.  Elster  is  correct 
in  saying;  "Because  a  good  and  reputable 
name,  which  secures  an  ideal  existence  with 
posterity,  is  more  valuable  than  all  sensual 
pleasure,  such  as  is  obtained  through  precious 
ointments,  therefore  the  day  of  death  must 
eeem  to  bring  more  happiness  than  the  day  of 
birth  ;  for  this  ideal  existen'**  of  posthumous 
fame  does  not  attain  its  full  power  and  purity 
until  after  death  :  but  external  pleasures  and 
enjoyments,  which  we  are  accustomed  to  desire 
for  a  man  on  the  day  of  his  birth,  pleasures 
which  are  dependent  on  his  sensual  life,  prove 
to  be  more  empty  and  vain  than  the  joy  afforded 
by  the  thought  of  a  spiritual  existence  in  the 
memory  of  posterity." — Ver.  2.  It  is  better 
to  go  to  a  house  of  mourning.  That  is, 
a  house  wherein  there  is  mourning  for  one  de- 
ceased, "a  house  of  lamentation"  (Luther). 
The   connection  of  the   expression  favors    this 

sense  of  the  significant  73X  r\"3,  taken  back- 
wards as  well  as  forwards  ;  and  also  with  ver. 
3  f.  For  the  expression  for  DiTi'O  n'3  "  house 
of  carousal,"  of  drinking  (not  specially  a  drink- 
ing resort)  compare  the  similar  expression 
in  Esther  vii.  8.  For  the  entire  sentence  comp. 
the  Arabic  proverb  (Schdlten's  Anthology. 
p.  48,  73) :  "  If  thou  hearest  lamentation  for 
the  dead  enter  into  the  place;  but  if  thou  art 
bidden  to  a  banquet  pass  not  the  threshold." 
For  that  is  the  end  of  all  men.  "That," 
(Wn)  i.  e.,  not  the  mourning,  but  the  fact  that 
a  iiouse  becomes  a  house  of  mourning.  It  is 
therefore  X?n  lor  N"n  on  account  of  the  attrac- 
tion of  "^lO  as  IIiTziG  rightly  regards  it. — 
And  the  living  will  lay  it  io  his  heart. 
Ver.  3.  Sorrows  is  better  than  laughter. 
D^*3  here,  does  not,  of  course,  mean  that  pas- 
sionate  sorrow  or  anger  against  which  we   are 


warned  as  a  folly  in  ver.  9,  but  is  essentially 
the  same  as  /2H  in  ver.  2,  consequently  a 
grief  salutary,  and  nearest  allied  to  that  godly 
sorrow  spoken  of  2  Cor.  vii.  10.  For  pint?, 
"laughter,"  boisterous,  worldly  merriment, 
comp.  ii.  2.  .and  also  ver.  6. — For  by  the  sad- 
ness  of   the  countenance    the    heart  is 

made  better. — a'JS  J,n  like  Q'l'l  D"J£J. 
Gen.  xl.  7  ;  Neh.  ii.  2,  signifies  not  an  evil  coun- 
tenance, but  a  sad,  sorrowful  one,  and  37  3D'" 
is  not  to  be  understood  of  the  moral  amendment, 
but  of  the  cheering  up  and  gladdening  of  the 
heart;*  comp.  the  Latin,  cor  bene  se  habet,  as 
also  the  parallels  chap.  xi.  S) ;  Judges  xix.  0,  9; 
Ruth  iii.  7  ;  1  Kings  xxi.  7.  But  cheerfulness 
and  contentment  of  the  heart,  with  a  sad  coun- 
tenance, can  only  be  imagined  where  its  thoughts 
have  begun  to  take  the  normal  direction  in  a 
religious  and  moral  aspect;  moral  amendment 
is  therefore  in  any  case   the   presupposition  of 

37  3"U"n,  and  there  is,  therefore,  no  contradic- 
tion but  the  clearest  harmony  with  Prov.  xiv.  13; 
XV.  13;  xvii.  22;  xviii.  14. — Ver.  4.  The 
heart  of  the  'wise  is  in  the  house  of 
.mourning.  Drawing  his  conclusion  I'roiu  vers. 
2  and  3,  the  author  returns  to  the  expression  of 
the  second  sentence.  Because  a  serious  disposi- 
tion is  everywhere  more  salutary  than  boister- 
ous worldly  merriment,  it  is  plain  that  the 
former  will  be  peculiar  to  the  wise  man,  as  the 
latter  to  the  fool.  Vaihinger  observes  very 
correctly,  "  that  one  perceives  from  this  pas- 
sage that  the  preacher,  however  often  he  recom- 
mends enjoyment  of  life,  never  means  thereby 
boisterous  pleasures  and  blind  sensual  enjoy- 
ment, but  rather  worthy  and  grateful  enjoyment 
of  the  good  and  the  beautiful  ofl'ered  by  God. 
Such  an  enjoyment  is  not  only  possible  with  a 
serious  course  of  life,  but  is  indeed  only  thereby 
attainable." — Ver.  ■>.  It  is  better  to  hear 
the  rebuke  of  the  wise.     For   nii'J,   "  re- 

T  T  ; 

buke,"  censure,  reproof  on  account  of  foolish 
or  criminal  behaviour,  comp.  Prov.  xiii.  1,  In- 
tercourse with  wise  men,  i.  e.,  strictly  moral  and 
religious  individuals,  who  can  easily  impart 
those  censures,  belongs  to  those  expres.sions  of 
a  serious,  world-contemning  spirit,  of  which  a 
few  other  examples  have  been  cited,  such  as  to 
"  go  into  the  house  of  mourning,"  to  "  be  oC 
a  sad  countenance." — Than  for  a  man  to 
hear  the  song  of  fools.  Literal:  "Than  a 
man  hearing  the  song  of  fools."  Flattering 
speeches  are  not  specially  meant  here  (Vulg. 
adulatio),  but  the  extravagant,  boisterous  and 
immoral  songs  that  are  heard  in  the  riotous 
carousals  of  foolish  men,  in  the  ilj^iyo  n'3 
or  "house  of  feasting."  Comp.  Job  xxi.  12; 
Amos  vi.  5;  Isa.  v.  11,  12. — -Ver.  6.  For  as  the 
crackling  of  thorns  under  a  pot.  The 
fire  of  drj'  thorns,  quickly  blazing  up,  and 
burning  with  loud  crackling  and  snapping,  and 
also  quickly  consumed  (comp.  Ps.  Iviii.  'J : 
cxx.  4;    and  especially  cxviii.  12)  is  here  chosen 

*fSi-e  .Metrical  Versiun,  anii  ttie  reinurka  on  this  passaee 
Introd.  to  Mc-t.  Vers,  page  179.— T.  L.] 


106 


ECCLESIASTES. 


as    the    emblem    of    the   loud,    boisterous,    and 
vacant  laughter  of  foolish  men,  who  are  at  the 
Siirae  time  destitute  of  all   deeper   moral  worth. 
Tills  also  is  vanity  ;   namely,  all  this  noisy, 
merry,  vacant  and  unfruitful  conduct  of  fools. — 
Vcr.  7.  Surely   oppression  maketh  a  wise 
man  mad ;  and  a  gift  destroyeth  the  heart. 
'3    in   the  beginning  of   this  verse  can   neither 
be  considered  as  containing  a  cause  or  a  motive 
[this  is  the  opinion   of  the   most  commentators, 
also    of     HiTZLU,    Vaihinqeb,     Henqstenderg, 
H.\HN,  etc.),  nor  as  an  adversative  equivalent  to 
"yet,"  or  "but"   [Ew.\ld,   Elstee].     Like   the 
ItyX    in  chap.  vi.  12,  it  here  clearly  expresses 
an  intensifying   sense  (comp.  '2    in  Isa.  v.  7 ; 
Job   vi.  21,  e^c. ).     The  connection  with  the  pre- 
ceding is  as  follows:    So  great   is  the  vanity  of 
fools,    and    so   powerfully  and   rapidly  does   it 
spread,  like  the  blazing  fire  of  thorns,  that  even 
the  wise  man  is  in  danger  of  being  infected  by 
it;   and    deluded   from    the   path   of  probity   in 
consequence   of    brilliant   positions    of    power, 
striving  after  riches,  offers  of  presents  or  bribes, 
etc.     p'JJ/  (for  which  Ew.\ld  in  his  Biblical  An- 
nual 1856,   p.    156,    unnecessarily   proposed    to 
read    1E'>'  —  a    conjecture    abandoned   by    him 
afterwards)  does  not  mean  in  a  passive  sense  the 
oppression  of  the  wise  man  by  others,  but  ratlier 
the  "pressure"  which  he  is  tempted  to  exercise, 
just  as  njnn  means  a  "present,"  or  bribe  which 
is  offered  to  him.     The  wise  man  is  regarded  as 
a  judge,  who.  in  the  exercise  of  his  functions, 
needs  true  wisdom,   so  much  the  more  because 
he   may  easily  be   deluded    by  bribery  and   be 
tempted  to  misuse  his  ofhcial  power.     For  the 

expressions  ^VlH    "to   delude,    to    make  a  fool 

•f,"  and  2h  13N  "  to  corrupt  the  heart,"  cor- 
rumpcre.  comp.  Isa.  xliv.  25 ;  Jer.  iv.  9.»  For 
the  sentence  see  Deut.  xvi.  19;  Sirach  xx.  27; 
[but  not  Prov.  xvii.  8;  xviii.  16;  xix.  6,  etc., 
where  allowable  giving  is  meant]. 

3.  Second  strophe.  Vers.  8-14.  Of  the  value 
of  patience,  tranquility,  and  resignation  to  the 
will  of  God.  Better  is  the  end  of  a  thing 
than  the  beginning  thereof.  The  sense  is 
not  the  same  as  in  ver.  1,  but  rather,  according 
to  the  second  verse,  as  follows:  it  is  better 
quietly  to  await  the  course  of  an  affair  until  its 


issue,  and  not  to  judge  and  act  until  then,  than 
to  proceed  rashly  and  with  passionate  haste,  and 
bring    upon    one's    self    its    bad    consequences. 
The    peculiar    sense    of    n'1"^"!^    corresponds 
to    the   caliu   demeanor    expressed   by  the    terra 
■'  long-suffering  "  in  the  sense  of  the  New  Testa- 
ment   ^laiifiodvuia    (Col-    i.    H;    Heb.   vi.   12,    15; 
James    v.    7,    8)  ;    and  for  the    violent  temper 
described    in    the    second   place,    we    have    llie 
state  of  mind   denoted    by    the   word   nil-nOi 
"haughty,"     or     "presumptuous."       Comp.     1 
Kings  XX.  11.— Ver.  9.  Be  not  hasty  in  thy 
spirit  to    be  angry.     The  word  Di.J?I)  "  to  be 
morose,"  sensitive  [see  remarks  on  ver.  3  above], 
is  a  peculiar   species   of  haughtiness  mentioned 
in   the  previous  verse,  and  one  very  frequently 
and  e.'isily  occurring ;  it  is  not  fully  expressed  by 
nn    naj,     as    Hesgstenberq    supposes    [quite 
as  little  as  nil   ^IX  is  expressed  by  CD^SX  T^^. 
(ijiaiVri,    ci<;    o/jy?/!','    James  i.    19] —For    anger 
rosts  in  the  bosom  of  fools ;  that  is,  a  fret- 
ful, irritable  disposition  is  mainly  found  in  fools, 
is  deeply  rooted  in  their  nature  and  has  its  home 
there.     For  ilU,  in  this  sense  see  Prov.  xiv.  33; 
Isa.  xi.  2;  XXV.  11.     For  the  sentence  see  Job 
v.  2;   Prov.  xii.  16. — Ver.   10.   Say   not  what 
is  the  cause,  etc.     Finding  fault  with  the  pre- 
sent, and  a  one-sided  praise  of  past   times,  is  a 
well-known  characteristic  of  peevish  and   fret- 
ful  dispositions,  and   of  those   surly  carpers  at 
fate  of  ver.  16,  and  those  dijficiles,  rjueruli,  lauda- 
tores  temporis  acti  of  the  Horatian  eplslola  adPisones, 
(line   173).      For    thou    dost   not   inquire 
■wisely  concerning   this.      That   is,   not  so 
that  thy  question  is  made   on  the   basis  of  wise 
reflection,    and     therefore    proceeds    from    this 
source.     Comp.  the  similar  use  of  the   preposi- 
r3,   chap.   ii.   10;   Ps.   xxviii.  7. — Vers.    11 


tion 


r^ 


•[The  common  view  of  this  passage  aa  given  in  B  V., 
which  m;ike.s  the  wise  man  the  object  of  oppreaaion,  is  un- 
questionably wrong,   though  bo  often  quoted  and  used  aa 

historical  illustration.    It  does  not  agree  with  77ini  which 

d(>«9  not  mean  the  nia'Iness  of  frenzy  caused  by  a  sense  of 
wroRK,  but  vain  glory,  e-xtravagancf,  inflntion,  coming  from 
Inwiirii  wrong-feeling.  ZiiCKLER  is  doubtless  right  in  saying 
tliiit  it  does  not  deuute  passively  thu  oppreaaion  which  thH 
wise  man  suffers  from  others  ;  but  his  rendering  *'  pressure  " 
seems  forced  and  far  from  being  clear.  pU'i*  may  denote  a 
fltate  of  eoul  leading  to  wrong  and  oppression,  as  well  a:*  the 
outward  act  itself;  aa  in  Ps.  Uxiii.  S,  pl^j?  ^131*1  is  par- 
allel to  ;i3T    OniaO,  "  they  speak  lofty,"  arrogantly. 

—  :  T  ■ 

Compare   also  Isaiah  lix.  13,  whore  it  is  joined  with  H'^D 

TT 

"pervereoness,"  and  falsehood.  See  also  Ps.  Ixii.  11.  The 
connection,  then,  is  with  ver.  5:  "To  hear  the  reproving  of 


and  12  The  praise  of  wisdom,  in  so  far  as  it 
is  ill  harmony  with  a  thoughtful,  patient,  and 
even  soul. — Wisdom  is  good  v^ith  an  in- 
heritance.      [ZoCKLEE :     as    au    inheritaucej. 

nSnj  U)l  does  not  mean  '*with  an  inheritance 
or  fortune,"  aa  if  the  sense  were  the  same  aa 
that  in  chap.  v.  18  (Sept.,  Vulg.,  Luther). 
The  connection  decides  against  this,  as  well  as 
against  the  view  of  Ewald  :  "in  comparison 
with  an  inheritance,"  and  against  the  still  more 
unfitting  view  of  Hahn  :  '*  wisdom  is  good 
against  destiny."  (!)  O^  is  undoubtedly  used 
in  the  same  sense  as  in  chap.  ii.  16;  Gen.  xviii 

the  wise  is  better  than  to  listen  to  the  song  of  fools."  Ver.  6 
is  simply  «n  illustration  of  what  is  meant  by  the  song  of 
fools,  and  then  follows  the  brief  clause,  "  this  too  is  vanity," 
which,  although  cunnerted  by  the  accents  with  ver.  6,  must 
refer  to  the  whole  context  that  precedes:  siuce  it  would 
seem  superfluous  thus  to  characterize  Himply  the  empty 
talk  of  fools.  It  is  frequrntly  the  case  in  K.'heleth  that  aa 
Hdmonitioii,  or  serious  maxim,  given  in  one  sfuteuce,  ii 
afterwards  qnalifio  I,  ir  nut  wholly  modified  or  retrncted,  in 
another;  as  though   there   were  some  vanity  even   in   the 

gravest  of  human  words  or  acts.     IJH    nt~OJ»  "this  tio 

'.'  T  ~ 

may  be  vanity."  that  is,  '-the  reproof  of  the  wise"  or  of  tho 
judge,  (as  Zocklkr  trom  ihe  i  ontext.  correctly  regjirda 
him);  for  his  own  uiTugJince,  or  perversent-es  of  tempt-r, 
may  lead  liiin  iistray.ora  I'vitie  may  corrupt  his  heart.  And 
tltua  there  is  brought  out,  whit  seems  evidently  intended,  a 
contrast  between  the  inward  and  uutwaid  deranging  power. 
-T.  Ul 


CHAP.  VII.  1-22. 


107 


2:!;  Ps.  Ixxiii.  5;  Job  \x.  26.*— And  by  it 
there  is  profit  to  them  that  see   the  sun  ; 

i.  e.,  lor  ike  liviug  (couip.  vi.  .3  ;  anj  llie  ]lo- 
raeric  opiif  piiw;  r/e'/jgiu,  .ilso  the  L;itin,  diem 
videre).      Heezfeld,     Hitzig,     and    Hengszen- 

BERQ  unnecessarily  take  "liT"  in  the  adverbial 
sense  of  "  more,  better  still,'  in  order  to  let  the 
second  clause  appear  as  an  iniensitication  of  the 
first.  The  adjective  or  rather  the  substantive 
sense,  corresponds  better  to  the  poetical  ch:irac- 
ter  of  the  passage,  and  is  equivalent  to  [lljT: 
in  support  of  which  chap.  vi.  8  may  be  quoted, 
and  in  which  the  second  clause  becomes  the  ex- 
act jiarallel  of  the  first. — Ver.  12.  For  T^isdom 
is  a  defence,  and  money  is  a  defence. 
(Lit.  Ger.,  in  the  shadow  of  wisdom,  in  the 
shadow  of  money).  That  is,  he  who  dwells  in 
the  shadow  of  wisdom  is  just  as  much  protected 
as  he  who  passes  his  life  in  the  protection  of 
much  money ;  therefore  an  exact  parallel  in 
sense  with  ver.  11,  first  clause.  Stmmachus  is 
correct;  CKiTrec  aofpia  oif  gkettsl  to  apyipioy;  but 
tlie  Vulgate  is  not  wholly  so:  "Sicut  enim  proteijit 
sapientiii^  sic  protegit  pecunia."  Kxobel  and 
Hitzig  are  too  artificial  in  saying  that  3  here  is 
the  lieth  essentia,  which  would  be  therefore  trans- 
lated ;    "Wisdom  is  a  shadow,  (that  is  a  defence) 

and  money  is  a  shadow."  iTSl  is  rather  to  be 
taken  here  as  in  Ps.  xci.  1,  where  it  is  parallel 
with  "in??'  The  shadow  is  here  used  as  a  sym- 
bol of  protection,  with  the  subordinate  idea  of 
the  agreeable,  as  also  in  Ps.  cxxi.  4;  Isa.  xxx. 
2,  3  :  xx.xii.  2  ;  Lamentations  iv.  20,  etc. — But 
the  excellence  of  knowledge  is;  :.  e.,  the 
advantage  that  knowledge  {J^yj\  comp.  i.  16) 
has  over  money,  that  which  makes  it  more  valu- 
able than  money.  i^iH  here  alternates  with 
nODn  simply  on  account  of  the  poetical  paral- 
lelism.— Wisdom  giveth  life  to  them  that 
have  it;  lit.,  ■•  it  animates  him"   (nTljl)-     iTTl 

V  -  ;  T  • 

13  not  "to  keep  in  life"  (Hitzig),  but  "to 
grant  life,"  i.  e.,  to  bestow  a  genuine  happy  life. 
Comp.  Job  xxxvi.  6;  Ps.  xvi.  11;  xxxviii.  9; 
Prov.  iii.  18;  especially  the  last  passage,  which 
may  be  quoted  as  most  decisive  for  our  meaning. 
Hengstexbeug  lays  too  much  stress  on  iTnn, 
in  claiming  for  it  the  sense  of  reanimating,  of 
the  resurrection  of  that  which  was  spiritually 
dead  (according  to  Hosea  vi.  2;  Luke  xv.  32, 
etc.);  and  Knobel  too  little,  when  he  declares: 
"  wisdom  affords  a  calm  and  contented  spirit."* 

♦  [There  seeing  no  irnod  reasoQ  for  departing  Iiere  from  the 
uaual  sense   of  i^t*  with,  in  cmnection  vjxih.    The   other 

paaiages  referrei  to  explain  thenisetveg.     The  word  dShJ, 

T— :— 
a^  used  in  ni'iny  places,  does  not  mean  inheritance  generali.v, 
like  nL!''^\  hut  a  rich  and  ample  possession,  in  a  most 

favorahle  sense,  as  one  given  by  the  Lord,  or  inherited  from 
one's  fuller,  an  estate,  nr  property.  The  sense  is  obvious: 
Wisdom  is  a  good  alone,  hut  when  joined  with  an  ample 
estate,  as  a  means  of  doing  good,  then  is  it  especially  an  ad- 
vantage to  the  sons  of  men.  See  Metrical  Version. — T.  L.] 
tiVer.  12.  n'riiT  HDOnn,  rendered  "wisdom  giveth  life." 
V  ~  :  T  :  T  — 
We  cannot  lielp  tliinkiug  that  Koheleth  means  more  here 
than  ZoCKLER's  interpretation  would  L'ii'e,  orany  of  the  others 
he  mentions.  There  is  a  contrast,  too.  giving  the  connection 
of  thought,  which  they  all  fail  to  bring  out  "  In  the  shade 
of  wisdom,  as  in  the  thade  of  wealth;"  that  is,  in  both  is 

24 


— Ver.  13.  Consider  the  vyork  of  God  ;  for 
■who  can  make  that  straight  which  He 
hath  made  crooked?  .\  return  to  the  ex- 
hortations to  a  Ciilm,  patient  spirit  (vers.  9  and 
10),  with  reference  to  God's  wise  and  unchange- 
able counsel  and  will,  to  which  we  must  yield 
in  order  to  learn  true  patience  and  tranquility. 
The  connection  between  the  first  and  second 
clauses  is  as  follows  :  In  observing  the  works  of 
God  thou  wilt  find  that  His  influence  is  eternal 
and  immutable ;  for  who  can  make  that  straight 
which  He  hath  made  crooked,  t.  «.,  harmonize  the 
defects  and  imperfections  of  human  life  decreed 
by  Him;  comp.  i.  1.5;  vi.  10;  Job  xii.  14;  Rom. 
ix.  9.  As  this  connection  of  thought  is  evident 
enough,  one  need  not,  with  Hitzig  and  others, 
take  O  in  the  sense  of  "  that,"  to  which  in- 
deed the  interrogative  form  of  the  second  clause 
would  be  unfitting. — Ver.  14.  In  the  day  of 
prosperity  be  joyful. — 31D3  is  equivalent  to 
SlQ-aSa.  Comp.  chap.  ix.  7  ;  1  Kings  viii.  66; 
Sir.  xiv.  14. — But  in  the  day  of  adversity 
consider.  "  Behold,  look  at.  observe  "'  [namely 
the  following  truth];  comp.  HNI  in  ver.  13. 
EwALD  is  harsh  and  artificial  in  his  rendering: 

"and  bear  the  day  of  misfortune,"  taking  3  HXT 

;  T  T 
in  a  sense  that  he  claims  is  sustained  by 
Gen.  xxi.  16. — God  also  hath  set  the  one 
over  against  the  other.  This  is  the  substance 
of  that  which  one  must  consider  in  adversity, 
fully  corresponding  with  what  Job  says  in  ii.  10. 
— To  the  end  that  man  should  find  no- 
thing after  him ;  ;.  e.,  in  order  that  he  may 
fathom  notliiiig  that  lies  beyond  his  present  con- 
dition (I'inx  as  in  iii.  22  ;  vi.  12),  or  in  order 
that  the  future  that  lies  behind  him,  or,  according 
to  our  more  usual  expression,  that  lies  before  him, 
remain  hidden  and  concealed  from  him,  and 
that  he  may,  in  no  wise,  count  on  if,  but  rather 
remain  in  all  things  unconditionally  dependent 
on  God,  and  His  grace  (Elsteb,  Vaihinger 
and  Hengstenberq  are  correct  on  this  point). 

kW  niai  Sj;,  lit.:  "on  account  of  that,  that: 
not"  (comp.  ri']^!  7^,  "on  account  of,"  chap, 
iii.  18;  viii.  2)  is  not  equivalent  to  "so  that  not," 
[Luther  in  his  Comiaentai-ii'\,  or,  "therefore, 
because  not"  [Hitzig  and  Hahn],  but  clearly 
introduces  the  divine  dispensation  in  assigning 
sometimes  good  and  sometimes  evil  days;  there- 
fore  it  should  be  rendered  "to  the  end  that." 

there  a  defence.  Defence  of  what?  Of  ^i/e  evidently.  In 
this  tliey  both  agree;  but  knowledge,  wisdom  (variety  of 
expression  for  the  same  thing),  does  more  than  this.  Its 
great  pre-eminence  is,  that  it  giveth  life  to  its  possessors 
(rrn/^  makes  them  aUve).  This  means  something  more  than 

mere  animating,  in  the  ordinnry  sense  of  cheering,  enliven- 
ing, or  'iiakins  happy,  ftr.  Knowledge  w  life,  nrcre ^s' co(7i- 
tare.  It  is,  in  a  high  sense,  the  soul's  being.  It  is  true  of  inero 
human  knowledge,  science,  philosophy,  intnition.  Much 
more  may  it  be  said  of  divine  or  spiritual  knowledge. 
"  Man  tive^  not  by  bread  alone,  hut  by  every  word  thai  pro- 
ceeds from  the  mouth  of  God,"  Deut.  viii.  3;  Matt.  iv.  4- 
*'Tbe  words  that  I  speak  unto  yoii,  they  are  spirit,  and 
they  aro  life,"  John  vi.  63.  It  is  not  merely  spiritual,  that 
is,  moral  reanimation.  as  Hengstenberc,  would  have  it,  but 
the  very  life  of  the  soul.  It  is  asulficient  argument  against 
the  other  interpretations  given,  that  in  falling  short  of  this 
they  lose  the  contrast,  and  fail  to  exhibit  that  connection  to 
which  the  antitheiical  nicety  of  the  proverbial  diction  evi- 
dently points. — T.  L."| 


108 


ECCLESIASTES. 


4.  Third  strophe.  Vers.  15-22.  Of  the  value 
of  the  fear  of  God  and  humble  self-apprecia- 
tion. All  things  have  I  seen,  eic.  "All," 
«.  «.,  not  all  kinds  [LrxHER,  Vaihingek,  Heng- 
stenberg].  but  everything  possible,  everything 
that  can  come  into  consideration,  everything  to 
whose  consideration  I  could  be  directed  (accord- 
ing to  vers.  13  and  14).  In  the  days  of  my 
vanity.  i.  e.,  since  I  belong  to  tiiis  vain, 
empty  life  of  earth.  There  is  no  indication 
that  these  vain  days  passed  completely  by  during 
the  life  of  the  speaker,*  and  this  passage  can- 
not, therefore,  be  used  as  a  proof  that  Solomon, 
who  became  repentant  in  his  old  age.  is  the 
speaker. — There  is  a  just  man  that  perish- 
eth  in  his  righteousness. — t^",  "there  is," 

does  not  belong  to  "T2X,  but  to  P^HV.  therefore 
ihe  meaning  is  not  "the  jusL  man  perisheth.'' 
ipljf3  is  not  *^ ihroitffh  his  righteousness"  (Um- 
UREiT,  Vaihinger,  Hitzig);  but  in  it;  comp. 
KwALU,  Lchrlntch,  §  217,  3.  f.  The  intention 
liere  is  to  announce  something  whicli  Kohe- 
leth  saw,  an  evident,  fact;  but  this  is  only  the 
external  connection,  the  association  of  right- 
eousness and  misfortune;  not,  on  the  contrary, 
the  misfortune  effected  through  righteonsne:-s. 
The  same  thing  occurs  in  the  following  clause, 
where    lnr'^3    is    not    to     be     understood     as 

T  T  : 

"  through,"'  but  m,  that  is,  in  spite  of  his  wicked- 
ness. But  the  author  desires  by  no  means  to 
present  that  righteousness  in  which  one  perisli- 
eth  as  blameless,  but  has  doubtless  here  in  view, 
as  in  the  subsequent  verse,  that  self-righteous- 
ness, that  apparent  outward  righteousness  which 
our  Lord  so  often  had  to  censure  in  the  Pharisees 
(Matt,  V.  20;  Luke  v.  32;  xv.  7,  etc.)  and  which 
appeared  quite  early  in  Old  Testament  history 
as  a  religiously  moral  tendency,  comp.  Int.  ^  4. 
Obs.  3. — And  there  is  a  wicked  man  that 
prolongeth  his  life  in  his  Tvickedness. 
II^IXO  witti  rO'  understood,  comp.  viii.  12,  13; 
Deut.  xxii.  7;  Prov.  xxviii.  2,  16,  etc. — Ver.  16. 
Be  not  righteous  overmuch;  neither 
make  thyself  overwise.  Clearly  a  warning 
against  that  strictly  exact,  but  hypocritical  and 
external  righteousness  of  those  predecessors  of 
the  Pharisees  to  whom  the  preceding  verse  re- 
ferred. □3nJin  (Reflexive  of  O^n  "to  make 
wise")  can  scarcely  here  signify  anything  €"136 
than  as  in  Ex.  i.  10;  iherot'ore  sapientejn  se  ffessit, 
not  sapientcm  se putavit.  This  expression  "make 
thyself  not  over  wise,"  is  consequently  not  a 
warning  against  vainly  imagining  that  one  is 
wise,  but  against  the  effort  to  appear  eminently 
wise,  and  against  a  pretentious  assumption  of 
the  character  of  a  teacher  of  wisdom,  in  short, 
against   that   Pharisaical    errorf   which    Christ 


•[There  is  no  indication  to  the  contrary,  it  should  rather 
he  Bjiid.  The  Hebrew  is  remarkiibly  plain,  and  there  is  no 
way  of  makine  it  mean  "since  I  Itelong  to  this  vain  empty 
lite."  This  is  too  much  practised  by  tliose  wlio  deny  tlie 
Solomonic  origin  of  the  book,  thu3  to  take  away  the  tbrcnof 
certain  pa!*«age8  that  plainly  speak  for  if.  and  then  to  reason 
on  their  own  false  hypothesis.  Had  this  expression  not 
occurred  at  all.  the  whole  book  furnishes  evidence  that  it 
was  written  by  one  who  had  an  unusual  experience  of  the 
Vanities  and  viciseitudes  of  life.  A  mi-re  personator  could 
never  have  expressed  it  so  feelingly, — T.  LJ 

t[Ver  16.  "■  Be  not  over-righteous,"  etc.     There  is  do  reafton 


censures  in  Matt,  xxiii.  6,  7  :  (^iTiovaiv — «a/.Mcrflr;i 
I'To  rC)v  avOpuncnf  pa^[it,  pnl3/3i.  Why  shouldst 
thou  destroy  thyself?  Namely  by  the  curse 
which  God  has  put  upon  the  vices  of  arrogance 
and  hypocrisy;  Comp.  Christ's  expressions  of 
woe  unto  you  Pharisees  !  in  Matt,  xxiii.  Hit- 
zig says:  "Why  wilt  thou  isolate  thyself?" 
This  is  a  useless  enfeebling  of  the  sense:  for 
ver.  15,  as  well  as  vers.  17  and  18  show  that 
the  warning  of  the  author  is  meant  in  all  seri- 
ousness, and  that  he  refers  to  divine  and  not 
merely  human  punishment.  Comp.  also  thf 
sentence  of  Ezekiel  xxxiii.  11,  so  closely  allied 
with   this   present  one:   "Why  will   ye  die;  0 

for  regirding  p^'IY,  in  the  15th  verse,  a9  having  any  other 

than  its  ordinarv  si-nse,  or  the  truly  righleoui*  man.  If  is 
the  same  e>:j)frit-nce  that  Koheleth  prcseuts  elsewhtre.  tlie 
just  man  in  tbig  world  having  the  same  lot  as  the  wicked, 
and  sometimes  suffering  when  the  wicked  seems  to  escipe 
witn  inip'inity,— like  the  experience  of  the  Pealmi.«t,  I's. 
Ixxiii.  4,  5.  The  p'ly,  in  the  16th  verse,  is,  doubilesH.  sug- 
gested by  that  in  the  preceding,  but  such  a  fart  would  not 
necew^itate  their  having  precisely  the  same  meaning:  Kin' e 
the  conneclion  may  be  poetical,  or  suggestive,  rather  th;iii 
logical.  ZbcKLER'f  idea,  therefore,  of  its  meaning  here  the 
self  lightiuus,  nr  Pharisaical,  might  bt*  susiained,  perhaps, 
withoiit  carrying  the  idea  into  the  preceding  verjre.  His  view 
of  the  HjI"^!!    p'l^t  the  over  righieouB,  is  very  similar  to 

that  of  Jerome.  mIio  interprets  the  pasBnge  as  a  condemna- 
tion of  one  who  over-judges,  Hgidum  et  trucmi  ad  omnia 
fratrum  peccata, — the  worthy  lather,  perhaps,  little  think- 
ing how  distinctly  he  was  giving  a  leatiire  of  bis  own 
character.  "Do  not,'  he  fays,  "iu  this  respect,  be  t"<i  ju<t 
(that  is,  too  rigid),  because  'an  nnjuet  weight.'  be  it  T(o 
great  or  too  small.  *  is  an  abomination  to  the  Lurd.""  And 
then  he  cites  our  Lord's  precept.  Matt,  vii.,  Judge  not.  etc. 
The  being  over-wise  he  refers  to  proud  or  curious  inquirintr 
into  the  hidden  works  and  ways  of  God,  such  us  P;iul  <-on- 
demns,  Koni.  ix.  20,  and  the  confounding  to  the  effect  pro- 
duced by  God's  rebuke,  or  such  an  answer  as  the  Apostle 
gives:  '"Nay,whoHrt  thou, Oman?"  Stuart reiiders it.  "do 
not  overdo."  Rabbi  Schelomo,  following  the  Targuni  and 
Jewish  authorities  so  early  he  to  be  leferred  to  by  JtttOMt:, 
regards  p^^y  aa  meaning  kind  or  merciful,  and  alleges  the 

example  of  Saul,  who  through  mistaken  clemency,  spared 
the  life  of  Agas.  Others  reffr  it  to  a  too  strict  judging  of 
the  ways  of  Providence,  or  the  arraigning  thtm  f<»r  what 
scfms  to  us  unjunt;  as  when  we  see  the  righteous  perieh 
and  the  wicked  man  living  on  in  his  wickedness.  An  argri- 
ment  for  this  interpretation  is  the  support  it  seems  to  have 
fiomver.  15.  Another  interpretation  regards  it  as  a  caution 
against  asceticipra  and  raoro^enees.  in  denying  one's  self 
innocent  pleasure^  lor  fear  of  finding  sin  in  them.  This  is 
the  view  of  Maimonides  in  the  Tad  HachazakaJi,  Part  1., 
Lib.  IV..  Sec.  III.,  3,  4.  Akin  to  this  is  the  view,  stated  by 
him,  which  regards  it  ss  rebuking  works  of  supererogation. 
— as  when  a  man  attempts  to  do  more  than  the  law  re- 
quires. 

If  we  keep  in  view,  however,  the  general  scope  of  this 
musing,  meditative,  book,  it  will  be  f-und  we  think,  that 
the  two  mt-mberf)  here  mean  very  much  the  same  tbing: 
Do  not  view  the  world,  or  the  ways  of  God.  too  narx'owly,  aa 
though  we.  from  our  exceedingly  limited  position,  could  de- 
termine what  it  would  be  juht  or  unjust  for  God  to  do,  or 
permit.  This  is  in  harmony  with  the  preceding  verse.  It 
furnishes  us  with  a  key  to  the  transiiion  in  the  train  of 
thought:  When  you  e-^e  the  righteous  t-uffer.  and  the  wicked 
prosper,  do  not  let  the  thought,  or  even  feeling,  arise  in 
your  mind  that  you  could,  or  would,  be  more  equitable,  if 
you  had  the  management  of  the  world.  1  his  is  agreeable 
to  the  general  style  of  Koheleth.— one  thought  correcting 
what  seems  too  strongly  stated,  or  which  may  be  liable  to 
misunderstanding,  in  another.  It  is  also  in  perfect  harmonj 
with  what  follows:  "  Be  not  overwise;"  that  is  do  not  specu- 
late too  much,  or  theorize  too  much,  C33nnn    7X.  do  not 

play  the  philosopher  too  much;  yon  know  too  little;  yonr 
Baconianism  (as  he  might  have  said  had  he  lived  in  these 
our  lio:isting  times)  bus  too  email  an  area  of  inductive  fact* 
from  which  to  construct  systems  of  the  universe  {especially 
in  its  moral  and  spiritual  j\spects)  out  of  nebular  hypotheses. 
This  correspnndH  with  what  is  said  chap.  iii.  11,  about  "the 
wurld  so  given  to  the  minds  of  men  that  they  cannot  find 
out    the  work  that  God  worketh.  the  end  from   the  begin. 


CHAP.  VII.  1-22. 


109 


house  of  Israel?"  and  also  Eecles.  iv.  5.  Ver. 
17.  Be  not  over  much  wicked,  neither  be 
thoa  foolish.  Koheleth  does  not  recommend 
a  certain  moderation  in  wickedness  as  though 
he  considered  it  allowable,  but  simply  and  alone 
because  he  recognizes  the  fact  as  generally 
acknowledged  and  certain  that  in  some  respects 
at  least,  every  man  is  somewhat  wicked  by 
nature ;  see  vers.  20-22.  He  who  is  "  over 
much  wicked "  is  the  maliciously  wicked  or 
downright  ungodly  one  ()f^'\T\),  who  sins  not 
merely  from  weakness,  but  with  consciousness 
of  evil  (comp.  Lev.  xlii.  27  ;  Numb.  xv.  27 ; 
Eecles.  V.  6).     Such  a  one  is  eo  ipso  "foolish" 

(73D)  /lacvdfievo^  rp  aitxia,  that  is,  a  fool  in  the 
sense  of  Ps.  xiv.  1;  Hit.  1. — Why  shoulclst 
thou  die  before  thy  time  ?  Tliut  is,  betore 
I  Lie  time  assigned  thee  by  God.  Far  this  thought 
of  the  shortening  of  the  days  of  the  wicked 
through  divine  justice,*  comp.  Prov.  x.  27  ; 
Ps.  Iv.  2-3;  Job  xv.  32;  xxii.  16.— Ver.  18.  It 
is  good  that  thou  shouldst  take  hold 
of  this  ;  yea,  from  this  also  ^vithdraw  not 
thine  hand.  A  recommendation  to  avoid  the 
two  extremes  of  false  righteousness  and  hold 
wickedness  (of  the  Pharisees  and  Sadducees) 
harmonizing  with  the  thought  of  Horace: 
'^Medium  tenunre  beali ;  med<o  tuli-isimits  ibis  :*^ 
and  this  is  not  meant  in  the  superficial  sense  of 
the  ethical  eclecticism  of  tlie  later  Greeks  and 
Romans,  but  in  that  stern  religious  sense,  which 
the  Lord  expresses  wlien,  in  Matt,  xxiii.  23,  in 
words  most  nearly  allied  to  these,  [raii-a  6c  (6ei 
TTOifjam  KaKEtva  fi?/  acpitvat)  He  demands  the  viOit 
cnuHcienlious  connfclion  biUweeii  the  oiitfr  and  the 
inner  fululment  of  the  liw. — For  he  who  fear- 
eth  God  shall  coma  forth  of  them  all. 
Namely  from  the  bad  consequences  of  false 
righteousness  and  those  of  indecent  contempt  of 


niui;.'*  It  is  the  sanift  iriea  that  we  have  chap.  \  iii.  17 :  "  Man 
cannot  find  uut  the  woi  k  that  is  done  under  the  sun,  and 
even  if  a  wise  man  (a  philosophwr)  say  that  he  knows  it,  he 
shall  not  he  able  to  discover  it."  The  Vulgate  renders  it, 
neqw^  plus  sapias  quain  nex-j^ssf^  est,  Jerome,  in  his  Latin 
Version,  ne  quxras  amplias,  LXX  tiij  atw^t^ou.  The  whole 
precept,  then,  may  be  taken  as  a  condemnation  of  that 
spiric  which  would  be  more  just  and  wise  than  God.  No 
man  professes  this,  or  would  even  admit  that  he  thns  feels, 
yet  it  is  realized  when  any  one,  in  any  way,  finds  fault  with, 
or  even  doubts,  or  has  difficulty  with,  the  ways  of  God  in 
the  world.  Such  a  temper  is  also  coudemned  Eecles.  v.  8: 
"  If  thou  seest  oppression  of  the  poor,  etc.,  be  not  astonished 
conceriiiiig  such  a  matter,  for  He  who  is  high  above  all  is 
w.it  :hin;5  tlieui.''  Compare  also  Job  iv.  7,  where  the  Spirit- 
Voice  savs  to  Eliphaz  DIS'    niSxO    tl'ijXn,  "8h.alla  man 

It;-       -     v:  ■■  \"-  - 

(3poTb?  mnrtalis)  be  more  just  than  God?"  This  is  bein^ 
n3in    p'TS.     So  also  Ps.  xxxvii.  1:  "Fret  not   thyself 

against  the  evil  doers."    The  Hithpahol  form,  C33nni'^, 

would  authorize  ns  to  understand  it  of  a  seeming  or  affected 
wisdom,  but  it  more  pioperly  means  here  a  prying  into  the 
divine  mysteries,  whether  of  revelation,  or  of  the  super- 
natural, or  an  arrogant  denial  ot  b'th,  grounded  on  the 
comparaiive  iufinitesimality  of  our  knowledge. 

aa'ltjn    n^S  (for  the  fuller  Hithpahel   CDTy\P1Sn) 
TT  ■•        :     - 

ne  obstupescas  (Jerome);  rather  "why  shouldst  thou  be 
desolate,"  or  "make  thyself  desolate,"  which  would  corres- 
pond to  Ihe  first  interpretation  of  Q^HHi"!.  "alone  in  Ihy 
wisdom  ;"  or  "  why  shouldst  thou  be  confounded."  He  who 
presumes  to  settle  matters  too  high  for  him,  will  surely,  in 
some  way,  be  taught  his  ignorance  and  his  folly. — T.  L. 

*  The  Syriac  has  something  here  which  is  not  in  the  Ile- 

l>rew.  nor  in  any  other  version,  XJHDn  N7T"that  thou 
niaye-t  not  be  hated." — T.  L.l 


the  law,  and  hold  immorality.  SX"  with  the 
accusative,  signifios  here  as  in  Jcr.  x,  20, 
CJXX'  "J3,  "mv  children  desert  me"),  Gen. 
xliv.^'4  (T;;n-nx  <SX'  "they  went  out  of  the 
city  "),  Amos  iv.  3.  elc. :  "  to  go  from  something, 
to  escape  a  thine,"  (comp.  also  1  Sam.  xiv.  41). 
HtTziGs  view  gives  a  somewhat  different  sense: 
"  He  who  feareth  God  goes  with  both,"  i.  e., 
does  not  strive  to  exceed  the  just  medium;  this 
is  similar  to  the  Vulgate  {nihil  neffUr/il)  and  to 
the  Syriac  (ulrique  inhierct).  But  the  usus  lo- 
quendi  is  rather  more  in  favor  of  Ilie  former 
meaning.  Ver.  19.  Wisdom  strengtheneth 
the    wise.     Lit.,   "  proves  itself  strong  to  him 

C^^nS   iVn)   more  than,"   etc.,  i.  e.,  it  protects 

T  T  V  T 

him  belter,  defends  him  more  effectually.  More 
than  ten  mighty  men  w^hich  are  in  the 
city;  than  ten  iieroes  whicli  are  at  tlie  liead  of 
Ihe  troops,  than  ten  commanders  surroundeJ.-<»y 
their  forces,  to  whom  the  defence  of  Ihe  be- 
sieged city  is  entrusted.     For  the  sentence  comp. 

Prov.  X.  15,  (where  ij.'  T\'^p  reminds  of  7  ttj?) 
xxi.  22;  xxiv.  6.  The  wisdom  whose  miglitily 
protecting  and  strengthening  influence  is  here 
lauded,  is  of  course,  that  genuine  wisdom  which 
is  in  harmony  with  the  fear  of  God;  it  is  that 
disposition  and  demeanor  which  hold  the  true 
evangelical  mean  between  the  extremes  of  false 
righteousness  and  lawlessness,  which  forms  the 
necessary  contrast  and  the  corrective  to  "the 
being  over  wise"  censured  in  ver.  16. — Ver.  20. 
For  there  is  not  a  just  man  upon  earth 
w^ho  doeth  good  and  sinneth  not.  There- 
fore (this  is  the  unexpressed  conclusion),  every 
one  needs  this  true  wisdom  for  his  protection 
against  the  justice  of  God  ;  no  one  can  dispense 
with  this  only  reliable  guide  in  the  way  of  truth. 
This  sentence  confirms  the  19th  verse  in  the  first 
place,  and  then  the  whole  preceding  warning 
against  the  extremes  of  hypocrisy  and  impeni- 
tence. Comp.  the  similar  confessions  of  the 
universal  sinfulness  of  our  race  in  Ps.  cxxx.  3 ; 
cxliii.  2;  Job  ix.  2;  xiv.  3;  Prov.  xx.  9; 
1  Kings  viii.  46. — Vers.  21  and  22  are  not  simply 
connected  with  ver.  20,  as  Knobel  supposes, 
(who  brings  out  the  sequence  of  thought  by 
means  of  the  idea  that  as  sinners  we  fall  short 
of  our  duty,  and  cause  adverse  judgments 
against  ourselves)  but  is  also  connected  with  all 
the  preceding  verses  from  the  16th  on,  so  that 
the  connection  of  ideas  is  as  follows:*  You  will 
certainly  receive  the  manifold  censure  of  men 
for  living  according  to  the  doctrines  of  tliis 
wisdom  (you  will  be  considered  hypocritical, 
excessively  austere,  eccentric,  etc.,) ;  but  do  not 

*[This  seems  exceedingly  forced  and  far-fetched.  Knorel's 
view  is  more  so.  The  simple  order  of  thought  may  be 
stated  thus:  "Wise  men  are  scarce,  being  to  the  strong  men, 

the  T"n*M^Sy;  captains,  or  principal  men  in  a  city,  about 
as  one  to  ten:  but  one.  a  truly  righteous,  or  perfectly  right- 
eous man,  is  not  found  on  earth,  etc.  The  wise  man  of  ver. 
19,  is  not  the  pious  man  necessarily,  or  the  one  who  fears 
God,  though  that  may  be  included,  but  wise,  simply,  in  dis- 
tinction from  men  of  power  or  political  eminence,  or  wise 
like  the  one  described  chap.  ix.  15.  "who  saved  the  city." 
Such  may  be  found,  but  the  perfectly  righteous  is  a  charic- 
ter  that  does  not  exist  upon  earth.     The  particle  ""^  here  is 

emphatic,  callini  attention  to  flie  ftct  regarded  n.s  slran  <.\ 
and  yt't  well  known.     See  .Metri-al  Verji-m. —  I'-  L.  i 


110 


ECCLESIASTES. 


be  led  astray  by  this,  and  do  not  listen  to  it; 
and  this  out  of  humility,  because  you  must  ever 
be  conscious  of  your  faults,  and  therefore  know 
sufficiently  well  what  is  true  in  the  evil  reports 
of  men,  and  what  is  not. —Also  take  no  heed 
unto  all  the  -words  that  are  spoken.  That 
is,  do  not  cast  all  to  the  wind  that  thou  hcarest, 
but  only,  do  not  be  over  anxious  about  their 
evil  reports  concerning  thee ;  do  not  be  curious 
to  hear  how  they  judge  thee.  We  are  therefore 
warned  against  idle  curiosity  and  latent  desire 
of  praise,  and  reminded  of  the  very  significant 
circumstance  that  one's  own  servant  may  accord 
to  the  vain  listener  disgrace  and  imprecation, 
instead  of  the  desired  honor. — Ver.  22.  For 
ofttimes  also  thine  ov7a  heart  knoweth 
that  thou  thyself  likewise  hast  cursed 
others.  The  expression,  ••  thine  own  heart," 
is  clearly  equivalent  to  the  guilty  conscience 
that  accuses  man  of  his  former  sins,  especially 
of  his  unkindness  to  his  neighbor,  and  his  viola- 
tions of  the  eighth  commandment,  and  thereby 
demands  of  him  a  more  humble  self-apprecia- 
tion, and  a  wiser  restraint  in  intercourse  with 
others.  I~\131  D'D>?i3  may  be  considered 
either  as  the  accusative  of  time — "many  times  " 
— or  the  objective  accusative — "many  cases" 
— but  belongs  in  either  case  closely  to  i?T',  not 

to  n77p.  The  iirst  QJ  is,  in  strictness,  super- 
fluous.    T!?S   at  the   beginning    of  the    second 

clause,  is  not  "so  that"  (Elster),  but  "there 
where  "  ( "  where  it  happened  that,"  etc. ) ;  comp. 
Gen.  XXXV.  13-15;  2  Sam.  xix.  25. 

DOCTRINAL   AND    ETHICAL. 

(  With  Homilelical  Hints. ) 
This  section  has  three  divisions  describing  the 
nature  of  genuine  wisdom  in  three  principal 
phases: — as  an  earnestness  of  life,  despising 
the  world,  as  patience,  resigned  to  God,  and  as 
an  humble  penitent  fear  of  God.  Of  these,  the 
third  affords  a  rich  harvest  in  the  dogmatic  field, 
and  mainly  by  emphasizing  one  of  the  most  im- 
portant anthropological  truths  of  the  entire  tjkl 
Testament  revelation,  namely,  the  universal  sin- 
fulness of  the  human  race  (see  especially  ver. 
20,  and  also  the  parallel  passages  there  quoted 
from  Psalms,  Job  and  the  Proverbs).  This  truth 
appears  here  in  a  connection  which  is  the  more 
significant  because  it  forms  the  background,  and 
tile  deepest  motive,  to  all  the  preceding  admo- 
nitions. It  explains  not  only  the  preceding 
warning  against  the  two  extremes  of  hypocriti- 
cal and  false  righteousness  and  bold  lawlessness, 
(the  cardinal  vice  of  Jew  and  Gentile  before 
Christ,  or  the  fundamental  error  of  Pharisees 
and  Sadducecs  among  the  later  Jews) :  but  it  also 
finally  serves  as  a  basis  and  impulse  (in  the  first 
two  strophes)  to  the  admonitions  to  holy  earnest- 
ness, and  to  a  calm  and  resigned  state  of  soul. 
In  the  admonilion  to  a  stern  contempt  of  the 
world  and  its  pleasures,  this  is  especially  clear;  i 
for  this  admonition  closes  in  verse  7  with  the 
highly  impressive  reference  to  the  fact,  that  i 
even  wise  men  are  exposed  to  the  seduction  of  l 
vice-i  and  follies  of  divers  kinds,  wlicnce  directly  | 
siirings    tlie    duty    of    turning    from    the   busy 


tumult  of  the  world,  and  of  anxious  zeal  for 
one's  own  salvation  in  fear  and  trembling.  But 
the  second  division  (vers.  8-14)  also  presupposes 
the  fact  that  men,  without  exception,  lie  under 
the  burden  of  sin;  as  it  declares  wisdom  [which 
IS  unconditional  resignation  to  the  divine  will] 
to  be  the  only  dispenser  of  true  life  (ver.  12) 
and  describes,  as  the  s.alutary  fruit  of  such  wig- 
dom,  the  patient  endurance  of  the  evil  as  well  as 
the  good  days  which  God  sends.  It  needs  no 
further  illustration  to  prove  that  this  significant 
attention  to  the  principal  anthropological  truth 
of  the  Old  Testament  gives  to  this  chapter  a 
peculiarly  evangelical  character,  —  especially 
with  the  quite  numerous  parallels  in  New  Testa- 
ment history.  (Tomp.  Matt.  v.  4;  Luke  vi.  25; 
James  v.  9,  etc.,  with  vers.  3,  4,  6  ;  and  2  Cor. 
vii.  10  with  ver.  3;  James  v.  7,  8  with  ver.  8; 
.James  i.  19  with  ver.  9;  Matt,  xxiii  5  ff.  with 
ver.  16  ff.  ;  Malt,  xxiii.  23  with  ver.  18;  Rom. 
iii.  23  with  ver.  20). 

We  may  regard  the  following  as  the  leading 
propo.»i'ion  of  the  entire  section:  The  universalili/ 
of  human  sin  and  t/ie  only  trite  remedy  for  it.  Or, 
God  withstands  the  arrogant  and  grants  His 
favor  to  the  humble;  or,  "  Blessed  are  they  that 
mourn  :  for  they  shall  be  comforted  ;  Blessed  are 
the  meek :  for  they  shall  inherit  the  earth ; 
Blessed  are  they  which  do  hunger  and  thirst 
after  righteousness:  for  they  shall  be  filled" 
(Matt.  V.  4-6,  three  beatitudes  of  the  sermon  on 
the  mount,  corresponding  to  the  three  divisions 
of  this  chapter). — Comp.  also  Starke.  Two 
rules  for  Christian  conduct :  1.  Be  ever  mindful 
of  death  (1-7) ;  2.  Be  patient  and  contented 
(8-29). 

HDMtLETICAL    HINTS    ON    SEPARATE    PASSAGES. 

Ver.  I.  Cramer  : — Faith,  a  good  conscience, 
and  a  good  name,  are  three  precious  jewels;  we 
can  gel  nothing  better  than  these  from  this 
world. — Starke: — The  death  of  the  saints  is  the 
completion  of  their  struggle  against  sin,  the 
devil  and  the  world  ;  it  is  to  them  a  door  of  life, 
an  entrance  into  eternal  rest  and  perfect  secu- 
riiy. — Hengstenberg  : — The  difference  between 
the  proposition  in  the  latter  clause  of  the  first 
verse,  and  similar  expressions  in  the  Gentile 
world,  is  that  the  Gentiles  did  not  possess  the 
key  to  explanation  of  human  sorrows  on  earth, 
and  did  not  understand  how  to  bring  them  into 
harmony  with  divine  justice  and  love. 

Ver.  2.  Melanchthon  : — In  prosperity,  men 
become  reckless  ;  they  think  less  of  God's  wraih, 
and  less  expect  His  aid.  Thus  they  become 
more  and  more  presumptuous ;  they  trust  to 
their  own  industry,  their  own  power,  and  are 
thus  easily  driven  on  by  the  devil. —  Tubingen 
Bible  :  Joy  in  the  world  is  the  mark  of  a  man 
drowned  in  vanity.  It  is  much  better  to  mourn 
over  sin,  and,  in  reflecting  on  this  vanity,  to 
seek  a  higher  joy  that  is  in  God. — Starke: — 
Although  not  all  cheerfulness  is  forbidden  to  the 
Christian  (Phil.  iv.  4),  it  is  always  safer  to  think 
with  sorrow  of  one'ssin,  guilt,  and  liability  to  pun- 
ishment, than  to  assume  a  false  gladsomeness. — 
Hengstenberg: — Periods  of  sorrow  are  always 
periods  of  blessings  for  the  Church. — Dkichert  : 
[S''rrnon  on  vers.  3-9,  in  th-.-  collection  of  Old  Tes- 


CHAP.  VII.  1-22. 


Ill 


tament  sermons:  ''The  Star  out  of  Jacob,  Stutt- 
gard,  1867,  p. -08:]"  The  house  of  lamentation  is 
a  school  of  humility.  1.  In  the  house  of  mourn- 
ing proud  thoughts  are  abased  ;  2.  There,  espe- 
cially, is  the  vain  pleasure  of  the  world  recognized 
in  its  emptiness;  3.  Tliere.  also,  we  learn  to  prize 
ih;  end  of  a  thing  more  highly  than  its  beginning. 

Vers,  t)  and  7.  Luther: — The  joy  of  fools 
seems  as  if  it  would  last  forever,  and  does  indeed 
blaze  up,  but  it  is  nothing.  They  have  their 
consolation  for  a  moment,  then  comes  misfortune, 
that  casts  them  down:   then  all  their  joy  lies  iu 

the  ashes Pleasure,  and  vain  consolation 

of  the  flesh,  do  not  Last  long,  and  all  such  plea- 
sures turn  into  sorrow,  and  have  an  evil  end. — 
Starke: — (Ver.  7),  Even  a  wise  and  God-fearing 
man  is  in  danger  of  being  turned  from  the  good 
way  (1  Cor.  x.  12);  therefore  watchfulness  and 
prayer  are  necessary  that  we  may  not  be  carried 
back  again  to  our  evil  nature  (1  Pet.  v.  8). 

Ver.  8.  Melanchthon: — In  this  saying  he 
demands  perseverance  in  good  counsels  (Matt. 
X.  12) ;  for  the  good  cause  appears  better  in  the 
event.  Though  much  that  is  adverse  is  to  be 
borne,  nevertheless  the  right  and  true  triumph 
in  the  end. — Lange  : — The  beginning  and  the 
continuance  of  Christianity  are  connected  with 
sorrows ;  but  these  sorrows  are  followed  by  a 
glorious  and  blissful  end  (2  Cor.  iv.  17. — Ber- 
LEB.  BtBLE: — Blessed  is  he  who  under  all  cir- 
cumstances behaves  with  quiet  patience,  arms 
himself  with  humble  resignation  and  great  cheer- 
fulness, adapts  himself  to  good  and  evil  times, 
and  ever  finds  strength  and  pleasure  iu  the 
words:  "  Thy  will  be  done!" — Hengstenbekg: — • 
It  is  folly  to  slop  at  what  lies  immediately  before 
our  eyes;  it  is  wisdom,  on  the  contrary,  iu  the 
face  of  the  fortune  of  the  wicked,  to  say  :  **  For 
ibey  shall  soon  be  cut  down  like  the  grass  and 
wither  as  the  green  herb."  Ps.  xxxvii.  2 ; 
xcii.  7  ;  cxxix.  5).  If  we  only  do  not  hasten  in 
anger,  God  in  His  own  time  will  remove  the  in- 
ducement to  anger  from  our  path. 

Cramer: — It  proceeds  from  men  alone  that  time 
is  better  at  one  period  than  at  another ;  on  their 
account 'also  time  must  be  subjected  to  vanity. — 
Geier  ; — -The  best  remedy  against  evil  limes  is  to 
pray  zealously,  penitently  to  acknowledge  the 
deserved  punishment  of  sin,  patiently  to  boar  it 
and  heartily  to  trust  in  God. — Wohlfartu  :  — 
Let  us  hear  the  voice  of  truth!  In  its  light, 
impartially  comparing  the  present  and  the  past, 
we  shall  arrive  at  the  conviction  that  every 
period  has  its  peculiar  advantages  and  defects, 
and  that  with  all  the  unpleasant  features  that 
rest  upon  our  time  it  nevertheless  presents  a 
greater  measure  of  h.appiness  than  any  former 
one.  Instead,  therefore,  of  embittering  the 
advantages  of  our  epoch  by  foolish  complaints, 
making  its  burdens  heavier,  and  weakening  our 
own  courage,  we  should  seek  rather  to  become 
wisely  famili.ar  with  it,  and  to  remove  its  defects 
or  make  them  less  perceptible. 

Vers.  11-14.  Starke:  (Vers.  11  and  12): — 
If  you  are  to  have  but  one  of  two  things,  you 
should  much  rather  dispense  with  all  riches  than 
with  heavenly  wisdom,  that  after  this  life  you 
may  have  eternal  blessedness  (Wisdom  vii.  8-10). 
— Cartwright  (ver.  13) : — When  abird  is  caught 
in  a  net,  the  more  he  struggles  the  more  tightly  is 


he  held.  So  if  a  man  is  taken  in  the  net  of  Pro- 
vidence,  the  safest  covirse  for  him,  is  to  yield  him- 
self wholly  to  the  divine  will  as  that  which,  with 
the  higliest  good,  does  nothing  unwise  or  unjust 
(.Job  xxxiv.  12). — He.ngstenberg  : — We  must  be 
led  to  contentment  in  sorrow,  by  the  reflection 
that  it  comes  from  the  same  God  that  sends  us  hap- 
piness (Job  ii.  10).  If  the  sender  is  the  same,  l/wre 
must  be  in  the  sending,  in  spite  of  all  external  inequal- 
ity^ an  essential  equality.  God,  even  when  He  im- 
poses a  cross,  is  still  God,  our  he<avenly  Father,  our 
Saviour,  who  has  thoughts  of  peace  regarding  us. 

Vers.  15-18.  Ldther: — -The  substance  is  this: 
Summum  Jus  sumnia  injuria.  He  who  would  most 
rigidly  regulate  and  rectify  everything,  whether 
in  the  State  or  in  the  household,  will  have  much 
labor,  little  or  no  fruit.  On  the  other  hand,  there 
is  one  who  would  do  nothing,  and  who  contemns 
the  enforcement  of  justice.  Neither  is  right. 
As  you  would  not  be  over-righteous,  see  to  it 
that  you  be  not  over-wicked, — that  is,  that  you 
do  not  contemn  and  neglect  all  government  com- 
mitted to  you,  thuslettingeverything  fall  intoevil. 
It  may  be  well  to  overlook  some  things,  but  not  to 
neglect  everything.  If  wisdom  does  not  succeed, 
you  are  not,  therefore,  to  get  mad  with  rage  and 
vengeance.  Mind  that  you  be  just,  and  others 
witli  you,  enforce  piety,  firmly  persevere,  how- 
ever it  may  turn  out.  You  must  fear  lest  He 
come  as  suddenly  and  call  you  to  judgment,  as  he 
took  away  the  soul  of  the  rich  man  in  the  night 
he  thought  not  of — Cramer,  (Ver.  IG)  : — Those 
rulers  are  over-just  who  search  everything  too 
closely  ;  and  the  theologians  are  over-wise  who, 
in  matters  of  faith,  wish  to  direct  everything  ac- 
cording to  their  own  reason. — Zeyss,  (ver.  17): — 
Wickedness  itself  is  already  a  road  to  ruin ;  but 
where  foolish  arrogance  joins  it,  so  that  one 
boldly  sins,  divine  punishment  and  vengeance 
are  thereby  hastened  (Sirach  v.  4fi'.). — He.\g- 
ste.nberg; — Godly  fear  escapes  the  danger  of 
Phariseeism  by  awakening  in  the  heart  an  an- 
tipathy against  deceiving  God  by  the  tricks  of  a 
heartless  and  false  righteousness;  but  it  also 
escapes  the  danger  of  a  life  of  sin,  because  the 
power  arising  from  the  confession  of  sin  is  in- 
separably connected  with  it  (Isa.  vi.  6) ;  for  with 
the  fear  of  God  is  connected  a  tender  aversion 
to  offending  God  by  sin  (Gen.  xxxix.  9)  as  also 
the  lively  desire  to  walk  in  the  way  of  His  com- 
mandments (Ps.  cxix.  10.) 

Vers.  19-22  Zetss,  (vers.  19  and  20) :— The 
universal  ruin  produced  by  sin  must  lead  every 
one  to  heartfelt  penitence  and  humility  (Ezra 
ix.  G.) — Starke,  (vers.  21  and  22); — The  wis- 
dom of  the  Creator  has  given  us  two  ears  and 
only  one  tongue,  in  order  to  teach  us  that  we 
must  hear  twice  before  we  speak  once  (James 
i.  19).  If  anything  grieves  thee,  examine  thy- 
self to  learn  whether  thou  hast  not  deserved  it 
by  evil  conduct ;  humble  thyself  concerning  it 
before  God,  suff"er  patiently,  and  do  it  no  more  ! 
— Hengstenberg: — In  times  of  severe  sorrow 
it  is  important  that,  in  the  suffering,  we  recog- 
nize the  deserved  punishment  for  our  sins.  That 
brings  light  into  the  otherwise  obscure  provi- 
dence of  God,  a  light  that  stills  the  rising  of  the 
soul,  that  animates  the  hope.  If  we  recognize 
tlie  footsteps  of  God  in  the  deserved  sorrow,  the 
confidence  iu  His  mercy  soon  becomes  strong. 


112  ECCLESIASTEg. 


C. — True  ■Wisdom  mast  be  Bnergetically  Maintained  and  Preserved  in  Preseuc« 
of  all  tbe  Attractions,  Oppressions,  and  other  Hostilities  on  the  part 

of  this  World. 

Chap.  VII.  23— VIII.  16. 

1.  Against  the  enticements  of  this  world,  and  especially  unchastity. 

(Chap.  VII.  23-29). 

23       All  this  have  I  proved  by  wisdom :  I  said,  I  will  be  wise  ;  but  it  was  far  from 
24,  25  me.     That  which  is  far  off,  and  exceeding  deep,  who  can  find  it  out?     I  ap- 
plied mine  heart  to  know,  and  to  search,  and  to  seek  out  wisdom,  and  the  reason 
of  things,  and  to  know  the  wickedness  of  folly,  even  of  foolishness  and  madness : 

26  And  I  find  more  bitter  than  death  the  woman  whose  heart  is  snares  and  nets,  and 
her  hands  o-s  bands  :  whoso  pleases  God  shall  escape  from  her ;  but  the  sinner  shall 

27  be  taken  by  her.     Behold,  this  have  I  found,  saith  the  Preacher,  counting  one  by 

28  one,  to  find  out  the  account :  Which  yet  my  soul  seeketh,  but  I  find  not :  one  man 
amono'  a  thousand  have  I  found  ;  but  a  woman  among  all  those  have  I  not  found. 

29  Lo,  this  only  have  I  found,  that  God  hath  made  man  upright ;  but  they  have 
sought  out  many  inventions. 

2.  Against  the  temptations  to  disloyalty  and  rebellion  in  national  and  civil  relations. 

(Chap.  VIII.  1-8). 

1  Who  is  as  the  wise  man  ?  and  who  knoweth  the  interpretation  of  a  thing  ?  a 
man's  wisdom  maketh  his  face  to  shine,  and  the  boldness   of  his    face  shall    be 

2  changed.     I  counsel  thee  to  keep  the   king's  commandment,  and   that   in    regard 

3  of  the  oath  of  God.     Be  not  hasty  to  go  out  of  his  sight :  stand  not  in  an  evil 

4  thing  ;  for  he  doeth  whatsoever  pleaseth  him.     Where  the  word  of  a  king  is  there 

5  is  power:  and  who  may  say  unto  him,  What  doest  thou?  Whoso  keepeth  the 
commandment  shall  feel  no  evil  thing :  and  a  wise  man's  heart  discerneth   both 

6  time  and  judgment.     Because  to  every  purpose  there  is  time  and  judgment,  there- 

7  fore  the  misery  of  man  is  great  upon  him.     For  he  knoweth  not  that  which  shall 

8  be  :  for  who  can  tell  him  when  it  shall  be  ?  There  is  no  man  that  hath  power  over 
the  spirit  to  retain  the  spirit :  neither  hath  he  power  in  the  day  of  death  :  and  there 
is  no  discharge  in  that  war  ;  neither  shall  wickedness  deliver  those  that  are  given 
to  it. 

3.  Against  the  oppressions  of  tyrants  and  other  injustices. 

(Vers.  9-15.) 

9  All  this  have  I  seen,  and  applied  my  heart  unto  every  work  that  is  done  under 
the  sun:  there  is  a  time  wherein  one  man  ruleth  over  another  to  his  own  hurt. 

10  And  so  I  saw  the  wicked  buried,  who  had  come  and  gone  from  the  place  of  the 
holy,  and  they  were  forgotten  in  the  city  where  they  had  so  done :  this    is  also 

11  vanity.     Because  sentence  against  an  evil  work  is  not  executed  speedily,  therefore 

12  the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil.     Though  a  sinner  do 
evil  an  hundred  times,  and  his  days  be  prolonged,  yet  surely  I  know  that  it  shall 

13  be  well  with  them  that  fear  God,  which  fear  before  him :  But  it  shall  not  be  well 
with  the  wicked,  neither  shall  he  prolong  his  days,  which  are  as  a  shadow  ;  becau.se 

14  he  feareth  not  before  God.     There  is  a  vanity  which  is  done  upon  the  earth;  that 


CHAP.  VII.  23-29— VIII.  1-15. 


113 


there  be  just  tnen,  unto  whom  it  liappeneth  according  to  the  work  of  the  wicked  : 
again,  there  be  wicked  men,  to  whom  it  happeneth  according  to  the  work  of  the 
15  righteous :  I  said  that  this  also  is  vanity.  Then  I  commended  mirth,  because  a 
man  hath  no  better  thing  under  the  sun,  than  to  eat,  and  to  drink,  and  to  be 
merry :  for  that  shall  abide  with  him  of  his  labour  the  days  of  his  life,  which  God 
giveth  him  under  the  sun. 

[VII.  29.  737  is  not  rightly  rendered  07t/y — •'tliis  only  liave  I  fouud."'    More  correitly,  litis  hy  itself,  or  besides,  a^ 

something  heyond  what  is  siiid  before  of  both  Soxes. — T.  L-l 

[Chap.  vili.  1.  X^u^'J  there  is  no  need  of  saying  of  this  that  it  is  more  Chaldse^i;  some  such  interchange  of  X  for  n  's 
ijuite  common  in  Hebrew — see  the  extensive  list  of  cases  given  by  the  Jewish  grammarian,  JoXA  Ben  Qannach.  The 
Ixx.  read  Kit?  to  hate.    So  did  the  Syriac.    V33    It?  denotes  the  sternness,  or  austerity,  of  the  countenance.    Wisdom 

■■T  TT 

'_-leara  it  up,  changes  it  to  a  bright  and  joyful  aspect.    See  M.  V. — T.  L.] 

[Ver.  2.  ^70~'3    ^JK;  Z6CKI.EB  would  supply  Tl'lOX  here.     There  is  hardly  need  of  that — I  a  kin// s  mauth ;  supply 

simply  the  sutistantive  verb,  "I  am  a  king's  mouth — take  hoed,"    It  is  an  assertion  by  the  writer  of  his  royal  right  to 
give  Huch  adv.c  ■-     See  M   V. — T.  L.] 
[Ver.  lU.  n3^.     See  Excijet.— T.  L.] 

[Ver.  11.  L3jn3-     See  remarks  on  the  appendix  to  Introduction,  p.33. — T.  L.] 

T  : 
[Ver.  15.  ^iin3E?l ;  the  conjunction  1  here,  has  more  than  the  mere  copulative  force.    It  denotes  time,  as  it  frequently 

doe^,  and  also  a  reason.     Its  mere  conjunctive  force  is  seldom  alone  when  it  connects  sentences :  "Twa^  then  I  praised 
joy" — chat  is,  when  I  took  this  view  of  things.     TtyX  =  not  simply  to  OTt,  but  to  <us  ort,,  liow  that  there  is,  etc.;  and  that 


this  Ul  7*  ^ill  remain,  adhere  to  him. — T.  U] 


EXEOKTICAL    AND    CRITICAL. 

The  subdivision  of  this  section  into  thi-ee 
equal  divisions  or  strophes,  is  indicated  by  the 
introductory  remarks  on  the  general  contents, 
wliich  are  found  in  chap.  vii.  23-29  ;  chap.  viii. 
1 ;  and  chap.  Tiii.  9.  The  divisions  beginning 
with  these  passages  are  clearly  different  I'rotn 
each  other  in  contents;  chap.  vii.  25-29  warns 
us  against  voluptuousness  ;  chap.  viii.  2-8  agaiust 
rebellion  towards  civil  authority;  chap.  viii. 
9-15  against  injustice.  Since  this  latter  them-j 
does  not  close  until  the  14th  and  15th  verses,  it 
seems  quite  improper  to  extend  the  third  section 
simply  to  ver.  10,  as  do  He.vgstenberq,  Hitzig, 
et  al.,  [the  general  introduction  of  the  first  part 
of  ver.  14  is,  in  comparison  with  vers.  1,  9,  and 
chap.  vii.  23-25  too  insignificant  to  be  able  to 
serve  as  the  opening  of  a  new  division],  just  as 
we  must  declare  the  separation  of  ver.  15  from 
the  preceding,  as  the  beginning  of  an  entirely 
new  section,  (Hahn)  decidedly  inexpedient  and 
destructive  of  the  sense. 

2.  First  Strophe.  Introduction.  Chap.  vii.  23-25. 
Concerning  the  difficulty  of  finding  true  wisdom, 
and  Koheleth's  zealous  search  after  it. — All  this 
have  I  proved  ■with  wisdom — This,  tliere- 
fore,  formed  the  means  and  the  goal  of  his  search- 
ing. For  the  expression  nopn3  nOJ  compare 
on  the  one  hand  n03n3  11*1  ch.  i.  13,  and,  on 
the    other,  nn3'J3  ^HDJ,   ch.  ii.  1.     "AH  this  " 

T   ;    •   :  T  ■ 

certainly  does  not  refer  to  all  the  preceding  from 
the  beginning  of  the  book,  as  Hengstenberg 
asserts,  but  mainly  to  the  rules  of  life  and  prac- 
tical counsels  contained  in  chap.  vii.  1-22. — 
But  it  was  far  from  me. — "  It,"  i.  e  ,  wisdom 
in  the  .absolute  sense,  perfected  wisdom.  A 
partial  possession  of  wisdom  is  by  no  means  ex- 
cluded by  this  humble  confession  of  not  having 
found  any  ;  see  vers.  5,  11-16,  19,  etc.  Ver.  24. 
That  vyhich  is  far  off — ■;.  e.,  the  real  innertnu<t 
csacuce  of  wisdom  lies  far  from  human  compre- 


hension ;  comp.  Job  xxviii.  12  ff.;  Sirach  xxiv. 
38  If.;  Baruch  iii.  14  ff.  Rose.n.muelleb,  Herz- 
FELD,  Hahn,  Elster  [and,  at  an  earlier  period, 
also  EwaldI  correctly  consider  nTIi;'  iTD  as  the 
subject  of  the  clause ;  but  ITn   cannot  then  be 

•'  TT 

taken  in  the  preterit  sense,  as  is  done  by  the 
three  first  named  commentators  [Herzfeld: 
"that  remains  far  off  wliich  was  far  off ;"  Ro- 
se.n'MUELLEr:  procul  abest,  quod  ante  adcrat ; 
Hahn  :  "  that  is  far  off  which  has  been  "].  Kno- 
BEL,  Hitzig,  Vaihi.sger,  and,  lately,  Ewald, 
affirm  that  there  is  an  emphatic  prefixing  of  the 
pi-edic.ite  "far"  before  the  relative  pronoun 
no  :  "  That  which  is  far  off,  and  exceeding 
deep,  who  can  find  it  out."  But  the  examples 
quoted  from  chap.  i.  9;  Job  xxiii.  9  scarcely 
justify  so  harsh  a  construction.  The  interpre- 
tation of  Hengste.nberg  :  "  that  is  far  off  which 
has  been,"  i.  e.,  the  comprehension  of  what 
has  been  or  is  (ruii  opruv  -^vuati;,  Wisd.  of  Sol., 
vii.  17)  is  opposed  by  the  circumstance  that 
practical  wisdom  alone  is  here  considered,  and 
not  theoretical,*  for  which  reason  also  there  can 

*[The  confusion  arises  here  from  disregarding  tlio  medita- 
tive, soliloi^uiziog.  exclamatory  st^le  of  tins  l)ook, —  u  a 
word,  its  poeiioal  character.  Tlienc  divisions  info  ttieprjc- 
tical  and  titeoretical  regard  it  too  much  ^s  au  abstract  elliioil 
or  didactic  treatise,  witli  its  logical  and  ihetoncjl  ui  range 
ment.  This  is  at  war  with  its  &ub.i<ctive,  emotional  aspect, 
aud  hence  much  force!  aim  lalse  iulerpret.itious.  See  the 
reinarksp.lT2  intlie  lutrodnctioii  to  the  rhytbinical  veroion. 
The  most  literal  rendering  is  the  liost,  liuco  it  preserves  ihis 
broken,  iuterjectioual,  ejacuiacory  style,iii  which  the  writer 
IS  giving  vent  lohis  euiotiuns  at  the  ihooght  of  the  great 
past,  anil  liow  small  hu.u^ii  kti  >wledgc  ..sin  respect  to  it. 
lie  expresses  it  aa  be  feels  it,  lu  iragui.MiLiry  sighs,  and  re- 
petitions, or  a.s  one  vvbo  says  it  over  aiil  over  lo  himself 
without  thinking  of  others,  or  of  any  did.ictic  u.se,  and  yet 
in  ttiis  very  way,  m  king  the  ni'ist  vivid  aud  practical 
impression. 

0  that  I  mi.^ht  be  wise,  I  said;  but  it  was  far  from  me; 
Jf'ar  oil"!     The  pa>Jt,  what  is  it?     iiei-p — a  Oeep — 0  who  can 
find? 

There  is  strong  emotion  in  the  para^ogie  or  opt.nti.e  form 
of  ,T  ^  O ri .<.     It    expresses    the  most    lutease    ..n  I  longing 

desire,  but  rt-ith  li'tle  hope  of  knowing  the  great  secret  of  lltj 


114 


ECCLESIASTES. 


scarcely  be  a  reference  to  the  objective  cogaition 
of  wisdom,  or  the  knowledge  of  its  objects.  The 
interpretationa  of  most  of  the  aiicieuts  are  de- 
cidedly uugraramatical,  as  of  the  Septuagint 
(/iaKpaf  i'-f/>  6  ;/i'),  Vulgate  [mullo  maijis  quam 
erat),  Luthlr  ('*  It  is  far  off,  what  will  it  be  ?") ; 
thus  also  is  that  of  Koster  ("It  is  far  otf,  what 
is  that  ■'),  and  so  many  others.— And  exceed- 
ing deep. — LiL,  "  deej),   deep.''      The   ropotition 

of  pO^  expresses  the  superlative  idea  (Ewald, 
Lekrhuch,  g  303  c).  Deep  signifies  difficult  to  be 
fathomed,  comp.  Prov.  sx.  5,  and  especially  Job 
xi.  8,  where  the  Divine  doing  and  the  Divine 
government,  are  declared  to  be  the  absolute  limit 
of  all  wisdom,  or  as  "  deeper  than  hell ;"  see 
also  Ps.  cxxxix.  8;  Rom.  xi.  33.  Ver.  25 
I  applied  mine  heart. — LiL,*'I  turned,  I  and 
my  heart," — a  figure  similar  to  that  in  Acts  xv. 
28 :  t(h^£i>  Til)  TTvev^ari  dyit^  /cat  iiulv ;  comp.  also 
the  Song  of  Solomon  v.  '2.  That  the  heart  also 
participated  in  the  turning,  shows  it  to  be  no 
thoughtleas  action,  but  one  resting  on  deep  reilec- 
tion.  The  simple  ''m^D  does  not  express  a  re- 
turn from  a  path  formerly  followed,  but  now 
perceived  to  be  an  erroneous  one  (Hitzig's 
view).  It  is  different  with  ""Oi^Ol,  **then  I 
turned,"  chap.  ii.  20,  which  clearly  marks  the 
entrance  into  a  path  entirely  new,  whilst  in  this 
passage  notliing  is  affirmed  but  the  transition 
trom  a  superficial  to  a  deeper  and  more  solicitous 
searching  alter  wisdom.  Comp.  HENGSTiiNBEita 
and  Vaihinger  on  this  passage,  which  latter 
correctly  gives  the  connection  thus  :    "Although 


loug  past,  much  less  of  the  far  Btretching  future.  The  inter- 
jections used  in  rendering  really  inhere  iti  the  style.  What 
should  we  think  of  sin  atte.npt  to  lay  olT  Yuuno's  Night 
Thoughts  in  '"strupliow  ot  tlie  practical  aud  tliu  tueureticali'  ' 
And  yet  it  is  fully  as  capable  of  euch  divisiou^  a'*  this  must 
emotional  puem  of  Koheleth.  In  the  Ilebiew,  pini  ^^ 
accentually  joined  with  n^HU'    HO.  hut  it  is  rhythmical 

T  T   ■-■  ~ 

rather  than  logical,  and  would  not  prevent  HD  from  being 

an  interrogative  pronoun:    HTI    "^t^X    113,   "what — Ihat 

which  wa^?"  or,  ''that  which  wag,  what  is  it?"'  As  though 
hi!  had  been  goiug  to  say  uien-ly,  *'fa  ■  olf  iIil-  |ia-.i,'  Ijiit  luu 
e. notion  thruw:<  it  into  thu  ui  -ro  broken  or  t  xi;ia  .ladtry  ut- 
terance, and  tlieii  he  adds:  "and  de.*p — deirp — iy.(«  can  find 
itif"    The  ""0  ^  personal  interrogative,  corresponds  to  the 

general  interrogative  n*D- 

In  the  expression, ''  O  Let  me  be  wise,"  we  haviiatoncesng- 
gesied  Vi  u.i  the  passage  1  Kings  iii.  5-1-,  Sulouioii's  dieaui 
at  CJiLieon,  the  Lord's  appuariug  unto  hiui,  and    his  earnest 

prayer  for  a  mn  3^  "  a  wise  and  understauihug  heart." 

TT  " 

With  all  his  errors  the  love  of  wisdom  (t^iAotro'Jtta  and  Oeotro- 
(Jjiaj  had  been  a  passion  Iroui  his  earliest  youth, — wisdom 
Bpeculative  as  well  as  practical. — wisdom  not  only  '■  lo  go- 
vern so  great  a  people,"  uud  to  '"discern,'  ethically,  "be- 
tween good  and  evil,"  but  to  understand,  if  it  were  possible, 
the  ways  ol  tjod,  and  the  great  problem  of  luunanity. 
Rightly  considered,  this  strong  desire,  thus  expressed,  is  a 
special  mark  of  tbe  Solomonic  authorship.  "O  let  me  ho 
wise,  /  said.'"'     He  said  it  in  his  dream  at  Oibeon. 

'^Deep — deep — 0  who  shall  Jind  iU'  Like  other  passages 
of  Scrii)ture.  this  is  capaliltiol  an  ever  expAmling  sense.  Wo 
may  think  of  the  earthly  past,  so  much  of  it  historically  un- 
known; but  the  stylo  of  thought  in  Koheleth  carries  the 
mind  Btill  farther  back  to  the  great  past  "  before  the  earth 

wafl"  (Prov.  viii.  23), — to  the  l3''D'7^  ''72  n)^  ^p'o  twi' 
otuii'wi',  I  Cor.  ii.  7,  "Ijefore  the  ages  of  ages,"  or  ivorlds  of 
Worlds.  There  are  two  views  here  that  may  be  pronoiiiiceil 
exi.eeding  narrow.  The  one  is  that  of  the  Scriptural  iiitt-r- 
jireter  who  recognizes  no  higher  chronology  lo  the  whole 
universe  thin  a  lew  thousand  of  one  sun-ineasured  ye.ira. 
'.I'o  thib  he  udd'i  six  solar  days,  and  then  slides  olf  into  a  blank 


wisdom  in  its  fullness  is  unsearchable  and  unat- 
tainable, I  did  not  refrain  from  searching  after 
an  insight  into  the  relations  of  things,  in  order 
to  learn  the  causes  of  the  want  of  moral  perfec- 
tion;  I  wished,  however,  in  learning  wisdom,  to 
le.arn  also  its  counterpart,  and  thu.s  to  see  that 
iniquity  is  every  where  folly."' — To  know,  and 
to  search,  and  to  seek  out  vvisdom,  eic. — 
The  two  accusatives,  wisdom  and  reason,  belong 
only  to  the  last  of  the  three  intinitives  (i^p3),  be- 
fore which  7  is  left  out,  in  order  to  separate  it 
externally  from  the  two  preceding  ones,  fl^i^n 
is  here,  as  in  ver.  27,  "reason,  calculation,'-  a 
result  of  the  activity  of  the  judgment  in  exam- 
ining and  judging  of  the  relations  of  practical 
life,  therefore  equivalent  to  insight,  practical  sa- 
gacity and  knowledge  of  life.  Vaihinger's  in- 
terpretation of  ]12U^n)  nopn  in  the  sense  of 
'*  wisdom  as  calculation,"  is  unnecessary,  and 
indeed  in  direct  contradiction  to  the  construction 
in  the  following  clause.  The  copula  also  in  viii. 
'J.  does  not  express  the  explanatory  sense  of  the 
expression,  '•  and  indeed." — And  to  knovtr  the 
\vickedness  of  folly,  and  even  of  foolish- 
ness and  madness. — (Zocklkk:  '-wickedness 
as  folly,  foolishness  as  madness  ").  That  this  is 
to  be  thus  translated  is  proved  by  the  absence  of' 
the  article  *  before  the  second  accusative.   Comp. 

antepast  eternity,  a  chronological  nothingness,  we  may  say, 
where  Deity  dwelt,  had  ever  dwelt,  axpoyot^  without  time, 
without  creative  manifestation — all  worlds,  whether  of  space 
or  time,  and  all  ranks  of  existence  below  tlie  Divine,  having 
bad  their  origination  in  this  single  week  (as  measured  by 
earthly  revolutions)  that  he  assigns  lo  them.  The  other 
view,  still  more  narrow — 'for  it  is  an  inliiiite  narrowneso — 
is  the  one  held  by  some  modern  thinkers  of  high  repute.  It 
is  that  of  an  eternal  physical  development,  or  evolution, 
carried  on  through  an  infiuite  past  of  duration,  everevulving 
progressivtli/,  and  yet  with  nothing  more  or  higher  evohed, 
ever  evolved,  than  the  very  finite  and  imperfect  state  ot 
things  We  now  behold, — man  the  highest  product  ot  this 
eternal  evolution  that  has  ever  been  leached  in  any  part  of 
th  1  uuiverse, — man  as  yet  the  "eire  stijtreme," — ruHn,  too, 
lately  evolved,  or  within  a  few  thousand  years,  Irom  some  oi 
the  auimil  classes  just  below  him.  All  belore  is  a  desceini- 
ing  inclined  plaue,  with  an  uninterrupted  e\eiinu»s,  and  an 
iiihuitesimalangld,  failing  awjiy  lower  aud  still  lower  foievei- 
m  •ro,  in  the  intiuite  retrocession  Irom  the  present  advanced 
titate  of  things!! 

In  contradistinction  to  the  meagre  poverty  of  both  these 
views  stands  the  Scriptural  malkuth  kol  oUtmiin,  (Ps.  cxlv. 
l^J  3tt(riA6ia  Ton-  aiMVuyv  (1  Tim  i.  17) — a  kingdom  of  all 
eternitits,  with  its  ages  ot  ages,  its  worlds  ol  worlds,  its  as- 
cending orders  ol  being,  its  mighty  dispensations  embracing 
all  grades  of  evolution  iu  the  physical,  aud  an  unimaginable 
Variety  in  the  holy  administrations  of  iliui  who  styles  Him- 
self Jehovah  tsebaoih,  the  Lord  ol  hosts.  This  alone  leaves 
the  mind  free  in  its  speculative  roiinungs,  allowing  it  to 
compete  with  any  philosophy  in  this  respect,  whilst  iiiniting 
it  ever  to  an  a-ioriug  recognition  of  the  one  absolute  and  in- 
fiuite personality,  "according  lo  whose  will  all  things  aie, 
uud  were,  created." 

The  Targum  explains  TiTiW  T)3  here  of  the  great  lai- 
known  past,  regarding  it  as  equally  mysteriuus  with  the  ■*!- 
crets  of  ttje  unknown  future;  "  Iv  is  too  far  oH'  for  the  sons 
of  men  to  know  that  which  was  from  the  days  of  eternity.^'' 
K.iaHi  and  Aben  Eze\  give  substantially  the  same  interpre- 
tation, with  a  like  1  eterence  to  the  creation  and  the  creative 
times  :  "  What  is  above,  what  is  below,  what  is  betbre,  what 
is  after, — it  is  deep,  deep,  too  deep  for  our  power  to  think. ' 
The  impassioned  impreHsiveni.-ss  of  Kohelelh's  language  am- 
ply justifies  such  a  style  of  interprenitiou. — T.  1j.] 

*[Z6ckler'h  rendering,  "wickedness  as  tolly,  fooliuhneas 
as  madness,''  weakens  the  sense.  It  is  more  impassioned 
without  the  conjunctions,  or  any  other  particles  to  break  its 
earnest  and  hurried  style  :  "  wickedness,  presumption  [siub- 

hornnesfl,  as  7D3  may  mean],  yea,  stupidity,  madness,"  all 

given  in  a  running  list : 

To  seek  out  wisdom,  reason, — sin  to  know — 
Preeumptiun,  folly,  vain  impiety. — T.  L.] 


CHAP.  VII.  23-29— VIII.  1-15. 


11.5 


for  tkis  construction  Ewalb,  §  284  b,  and  for  the 
tentence,  i.  17;  ii.  lli  f.;   x.  13. 

3.  First  Strophe.  Continuation  and  Conclusion. 
Vers.  26-29.  A  warning  concerning  an  unchaste 
woman  and  her  seductive  arts.  Hk.vgste.nbekg, 
following  older  writers  [and  thus  See.  Scu.iiu, 
Michael.,  Lampe,  J.  La.nge,  Starke,  etc.)  main- 
tains that  this  harlot  is  an  ideal  personage,  the 
false  wisdom  of  the  heathen;  but  that  she  is  a 
representative  of  the  female  sex  in  general  in  its 
worst  aspect,  appears  to  be  incontrovertible  from 
vers.  28  and  -!9,  where  women  in  general  are 
represented  as  the  more  corrupt  portion  of  hu- 
manity, corresponding  with  Sirach  xxv.  24  ;  1 
Tim.  ii.  12-1-5.  And  as  parallels  to  this  passage 
we  find  above  all  those  warnings  of  the  Proverbs 
of  Solomon  against  the  "harlot"  or  "strange 
woman,"  i.  c,  against  unchaste  intercourse  with 
women  in  general ;  comp.  Prov.  ii.  l(j  tf.;  v.  2  If.; 
vii.  5ff.;  xxii.  14;  xxiii.  27.  And  quite  as  ar- 
bitrary as  the  idealizing  of  this  lascivious  woman 
into  the  abstract  idea  of  "  false  wisdom,"  is  the 
view  of  HiTziG,  namely,  that  therein  allusion  is 
made  to  a  definite  historical  person.  Agathoclea, 
mistress  of  Ptolemy  Philopater. — And  I  find 
more  bitter  than  death. — For  this  figure 
comp.  1  Sam.  xv.  S2 ;  SIrach  xxviii.  25;  xli.  1; 
also  Prov.  v.  4,  etc. — The  wroman  ■whose 
heart  is  snares  and  nets. — "^D'K  is  to  be  con- 
nected with  the  suffix  in  n37  and  NTI  is  to  be 

T  ■ 

regarded  as  copula  between  subject  and  predi- 
cate, which  here  emphatically  precedes.  In  the 
comparison  of  the  heart  of  the  harlot  to  "  snares 
and  nets,"  and  her  hands  to  "bands,"  we  natu- 
rally think,  in  the  first  instance,  of  her  words 
and  looks  (as  expressions  of  the  thoughts  of  her 
heart),  and,  in  the  second,  of  voluptuous  em- 
braces.— Whoso  please  th  God  shall  escape 
from  her. — Lit.  "  He  who  is  good  in  the  siglit 
of  God.  '  Comp.  ii.  2(3.  The  meaning  is  here 
as  there,  the  God-fearing  and  just  man,  the  con- 
trary of  XOin  or  sinner,  who  by  her  (113)  i.  e., 
by  the  nets  and  snares  of  her  heart,  and  by  her 
loose  seductive  arts,  is  caught.  Ver.  27. 
Behold,  this  have  I  found,  saith  the 
Preacher. — Notwithstanding  chap.  i.  1  ;   ii.  12  ; 

xii.  9,  where  ri7np  is  without  the  article,  we 
must  still  read  here  n7ripn    ipx    (comp.  xii.  8) 

and   not    r7rip    mOS ;    for   the   word     nSilp 

is  every  where  else  used  as  masculine,  and  the 
author  canuot  wish  to  express  a  significant  con- 
trast between  the  preaching  wisdom  and  the 
amorous  woman,  since  the  expression,  "saith 
the  Preacher,"  is  here,  as  in  those  other  pas- 
sages, a  mere  introductory  formula  (though 
He.n'gstenberg  thiuks  otherwise). — Counting 
one  by  one — namely,  considering,  reti .•cling. 
Lit.,  "one  to  the  other,"  t.  e.,  adding,  arranging. 
The  words  are  adverbially  used,  as  in  the  plirase 

□•J3    Sx  LD'ID   Gen.  xxxii.  31.— To  find  out 

■  T  ■.■  ■  T 

the  account. — [jiji^n  as  in  ver.  2.3],  giving 
the  result  of  this  action  of  arranging  one  after 
the  otiier.  This  did  not  consist  lu  cuiiiparison 
between  woman  and  death,  but  in  a  sumuiing  up 
of   thote    untavorable    observations   coucorning 


her  which  necessitates  the  final  judgment, 
namely,  that  she  is  "more  bitter  than  death.' 
The  whole  verse  clearly  refers  to  the  foregoing, 
and  does  not,  therefore,  serve  as  an  introduction 
to  the  contents  of  vers.  28,  29,  as  Hah.n  and 
several  older  authors  contend,  who  begin  a  new 
section  with  this  verse.  There  is  rather  a  cer- 
tain break  immediately  before  ver.  28,  as  the 
words  U)  ni7p3  ^l>'  liyx  at  the  beginning 
of  this  verse  show.  Ver.  28.  Which  yet  my 
soul  seeketh. — The  .■^oul  is  represented  us 
seeking,  to  indicate  how  much  this  seeking  was  .1 
matter  of  the  heart  to  the  preacher;  comp.  the  ad- 
dress: "thou  whom  my  soul  loveth,"  Song  of  Sol. 
i.  17;iii.  Iff.  The  "finding  not "  is  then  again 
attributed  to  the  first  person  :  "  and  that  which 
1  found  not." — One  man  among  a  thous- 
and have  I  found — i.  e.,  among  a  thousand  of 
the  human  race,  1  found,  indeed,  one  righteous 
one,  one  worthy  of  the  name  of  man,  and  corre- 
sponding to  the  idea  of  humanity.  C31S  here 
stands  for  t?'X  as,  in  the  Greek,  drSpuTOf  toriiir/p. 
For  the  expression  "one  among  a  thousand" 
[lit., out  of  a  thousand]  comp.  Job  ix.  3;  xKxiii. 
Z3  ;  but  for  the  sentence,  ver.  20  above,  and  Job 
xiv.  U;  Micah  vii.  2,  etc.  The  hereditary  cor- 
ruption of  the  entire  human  race  is  here  as  much 
presupposed  as  in  the  parallel  passages ;  for 
Koheleth  will  hardly  recognize  the  one  righteous 
man  that  he  found  among  a  thousand  as  abso- 
lutely righteous,  and  therefore  as  CDIS    in  the 

T   T 

primeval,  pure  and  ideal  sense  of  the  first  man 
Ill-lore  the  fall. — But  a  woman  among  all 
these  have  I  not  found.  That  is,  one  worthy 
of  the   name  T\Ui,<,  in  the  primeval  ideal  sense 

T     ■  ^ 

of  Gen.  ii.  22-2-5,  I  did  not  find  among  all  that 
thousand,  which  presented  me  at  least  one  proper 
man.  That  he  never  found  such  a  one.  conse- 
quently that  he  considered  the  whole  female  sex 
as  vicious  and  highly  corrupt,  canuot  possibly 
be  his  opinion,  as  appears  from  ver.  29,  as  also 
in  chap.  ix.  9.  (See  the  praise  of  noble  women 
in  other  documents  of  the  Chokmah  literature, 
as  Prov.  V.  19;  sviii.  22;  xxxi.  lU  f. ;  Ps. 
cxxviii.  ff. ).  But  that  moral  excellence  among 
women,  taken  as  a  whole,  is  much  more  rarely 
found  than  among  men,  that  sin  reigns  more  uncon- 
trolled among  the  former  than  the  latter,  and  in 
the  form  of  moral  weakness  and  proneness  to 
temptation,  as  well  as  in  the  inclination  to  se 
duce,  to  deceive  and  ensnare — such  is  cli*aily  the 
sense  of  this  passage,  a  sense  that  harmonizes 
with  Gen.  iii.  IG  ;  Sirach  xxv.  24;  2  Cor  xi.  3; 
1  Tim.  ii.  12  ff.,  as  also  with  numerous  other 
extra-biblical  passages.  Comp.  also  these  sen- 
tences from  the  Talmud  :  "  It  is  better  to  follow 
a  lion  than  a  woman;" — "Who  follows  the 
counsel  of  his  wife  arrives  at  hell;" — "The 
niind  of  women  is  frivolous  ;"  also  the  Greek 
luaxims:  bd'Aaaaa  Kal  irup  koX  yvvy  KUKii  rpia;  — 
0-01'  yvvalfce^  e'lrrt  Trdir'  iic£l  koku.  Compare  also 
the  following  Proverb  from  the  Arabic  of  Mei- 
n  \Ni ;   "  Womeu   are  the   snares    of  Satan,"  etc. 

(Comp.    WuULFAETU,   KSOBEL  and  VAllltNOEll   on 

tins   passage). — Ver.   -'J.   Lo,  this  only  havo 

I  found.  "157'  "alone,  only"  (an  adverb  as  iii 
Isa.  xxvi.  13],  here  serving  to  introduce   a  re- 


lllj 


ECCLESIASTES. 


mark  intended  as  a  restriction  of  what  precedes.* 
Tlie  fact  of  the  universal  sinful  corruption  uf 
man,  expressed  indirectly  in  ver.  28,  is  here  to 
be  so  far  restricted  that  this  corruption  is  not  to 
be  considered  as  innate  in  huaianity  through  a 
divine  agency,  but  us  brought  into  the  world  by 
mau's  own  guilt. — That  God  hath  made  man 
upright.  IC'" ,  upright,  good,  integer ;  conip. 
(Jen.  i.  26  f. :  v.  1  :  ix.  6  ;  Wisdom  ii.  23.— But 
they  have  sought  out  many  inventions. 

jllij'jn  are  not  "useless  subtleties,"  (Ewaluj, 
but,  us  the  contrast  to  the  idea  of  It?'  teaches  us: 

T  T 

malse  artea,  tricks,  evil  artifices,  conceits. 

4.  Second  strophe^  Introduction^  chap.  viii.  1. — 
Of  the  rarity  and  preeiousness  of  wisdom. — Who 
is  as  the  wise  man?  This  is  no  triumphaut 
question,  induced,  or  occasioned  by  that  lucky 
hudiug  in  the  last  verse  of  the  preceding  cluip- 
ter  (HiTZiG),  but  simply  an  introduction  to  wliat 
follows,  by  which  true  wisdom  is  to  be  doclarcd 
a  rare  treasure  of  difficult  att.iinment,  just  as  in 
chap.  vii.  23  ;  viii.  lb  f — In  LJjnn^,  the  usu- 

*^  '  T  T  V  : 

ally  contracted  form  DJn^  is  again  expanded, 
in  accordance  with  a  custom  often  occurring  in 
later  authors  ;f  comp.  Eiek.  xl.  25;  xlvii.  22; 
2  t'hrun.  x.  7  ;  xxv.  10,  etc. — And  who  know- 
eth  the  interpretation  of  a  thing;  ZiicK- 
LKtt,  "of  the  word,  "  ("t2l}J  namely,  of  the  fol- 
lowing assertion,  which  emphasizes  the  great 
work  of  wisdom  according  to  its  influence  ou 
the  physical  well-being  and  morally  just  de- 
meanor of  men.  Ttl'i),  a  Chaldaic  word§  (comp. 
Dan.  ii.  4  ff.,  24  ff.  ;'  iv.  6,  lo),  holding  the  same 
relation  to  the  synonymous  ]nj"li!  as  IjT  to  p'^J^'- 
— A  man's  ■wisdom  maketh  his  face  to 
shine.  Tliat  is,  it  imparts  to  hiiu  a  clieeriul 
suul,  and  this  on  account  of  the  fortunate  and 
•satisfactory  relations  into  which  it  places  hiiii. 
The  same  figure  is  found  in  Numb.  vi.  25  ;  I's. 
iv.  7  ;  Job  xxix.  24. — And  the  boldness  of 

bis  face  shall  be  changed.  VJ-i  t^'  is  to 
be  explained  without  doubt  according  lo  expres- 
sions   O'JiJ   li'n,    I'rov.   vii.    13 ;  xxi.    39 ;    or 

*  [See  text  note  on  l^'?.— T.  L.] 

+  [Tlii3  is  undoubtmlly  meant  as  proof  of  the  late  author- 
eliip  ul  KulitilL'tt),  tiut  it  auiouuts  to  uo  more  tlian  thicj, 
ualiitil>",  lliiit  the  old  luiiuuscnpt  ot  ll^cclesiuates,  wliuae 
cijpied  have  come  down  to  us_  was  m.ide  by  a  scribe  writiiij; 
Ir.jiii  Ibe  ear  aa another  read  bluud.  in  consequence  of  wbica 
he  has  sometimes  giveu  in  lilll  a  letter  known  to  exist  ety- 
niologically.  thougii  lostin  sound,  as  in  this  case;  whilst,  on 
the  olner  liaud,  and  more  IreqoeuUy,  ue  haa  given  it  us  ab- 
breviated in  sound,  IlKo  ^  for  "1C;X,  or  OX  tor  ^7    D{<, 

though  generally  wijlteii  m  the  full  old  etymological  form; 
and  again,  in  othei  c.ises,  he  \iaa  written  a  lil^e  sound- 
ing   letter    in    place    of    the    true   one,  as    ni'7Jty    tor 

fll^JQ.  and  other  similar  cases.  The  same  remark  is  appli- 
cable to  i-zvkiel,  and  the  very  Instances  that  ZoCKLEKquulcs. 
They  are  evidences  of  late  chirogra,ihy  iu  maniisci  ipij.  l.ut 
ale  "little  to  be  relied  ou  atf  prools,  or  disprools,  ot  original 
authorship. — T.  L.J 

J;fThiB  would  require  the  article,  or  the  deuionstrative  pro- 
noun, or  both  ;  mn    13nn.— !'■  L.] 

^[No  more  Chaldaic  than  it  is  Hebrew.  It  is  merely  a 
variation  ot  orthography  tor  tlie  lilte  sounding  word  "lil3, 
Uiu.  .\1.  S.  VN  ho  knows  how  eaily  the  ciiarige  to  thesJbilalit 
toiJk  place?  as  there  are  no  other  examples  of  either  lorm 
iHttween  Moses  and  Solomon,  or  between  iSolomou  and  Dan- 
iel.—f.  LI 


□'Ji)-I.^    Deut.   xxviii.    50;    Dan.   viii.   23,   auJ 

signifies,  therefore,  that  repulsive  har,shness  aud 
stiffness  of  the  features  which  are  a  necessary 
result  of  a  coarse,  unamiable,  and  selfish  heart 
(not  exactly  "boldness,"'  as  UcJdkklein,  Uk- 
Wette,  aud  (jESENiis  translate,  or  "displea- 
sure," as  K.xOBEL,  Giii.M.M,  and  Vaiui.nqek).  It 
is  therelore  the  civilizing,  softening  and  morally 
refining  influence  uf  true  wisdom  on  the  soul 
of  man,  that  the  autlior  has  in  view,  and  wliich, 
according  to  the  question  111  the  beginning  of  the 
verse,  he  describes  as  something  mysterious  and 
in  need  of  explanation,  and  which  he  explains, 
partly  at  least,  by  the  subsequent  precepts  re- 
garding wise  conduct  in  a  civil  sphere.  Ewalu's 
cuiuprehension  of  the  passage  is  in  sense  not 
materially  dilferent  from  ours  :  "And  the  bright- 
ness of  his  countenance  is  doubled" — but  this 

is  in  opposition  to  tlie  usual  signification  of  Ti' 
as  well  as  that  of  HW,  which  can  hardly  be 
rendered  "to  double."  The  explanations  of  the 
Scjituai/i/U,  resting  on  a  ditt'ereut  punctuation, 
KJ!?'  instead  of  NiO'  give  a  widely  difJ'ereut 
sense  avatdrir  irpoa(j~<^  a'urov  fiici/th/Geraij  which 
gave  rise  to  that  of  Luther  :  "But  he  who  is 
bold,  is  malignant  ;"  and  HiTZiG,  in  conjunction 
with  ZiUKEL  (and  the  Vulgate)  reads  tUiy'  and 
thus  obtains  the  sense,  "  and  boldness  disfigureth 

the  countenance."  But  the  word  \y  alone 
hardly  means  "boldness,"  aud  the  change 
adopted  in  the  punctuation  appears  the  more 
unnecessary  since  the  sense  resulting  from  it 
brings  the  assertion  in  the  last  clause  into  con- 
trast with  the  one  before  it,  which  is  in  decided 
opposition  to  the  connection. 

&.  Second  strophe.  Continuation.  Vers.  2-4. 
.V  proper  demeanor  towards  kings  the  first  means 
of  i-ealizing  true  wisdom. — I  counsel  thee  to 
keep   the  king's  commandment.     To  'Ji< 

supply  'niDS  or  "^OX,  a  somewhat  harsh  el- 
lipse,* for  which  however  we  may  quote  paralleU 
in  Isa.  v.  tl  ;  Jer.  xx.  lU,  and  elsewhere.  There- 
fore it  is  unnecessary,  with  Hitzig,  to  punctu- 
ate "IDiff  "  I  keep  the  king's  commandment " 
(thus  the  Vulgate).  That  13.1^/  stands  iu  ver.  5 
below  in  scriplio  plena  would  form  no  valid  ob- 
jection against  the  allowableness  of  this  change 
of  the  imperative  into  the  participle;  for  1  j"i' 
is  also  found  in  chap.  xi.  4.  But,  as  Elstf.r 
correctly  observes:  "it  would  be  surprising  if 
Ivoheleth  did  not  appear  here  in  his  usual  tuan- 
ner  as  a  teacher  who  admonishes  others,  but 
only  as  announcing  what  he  has  laid  down  as  a 
principle  to  himself."  "To  regard  the  mouth 
of  the  king"  means  of  course,  to  render  obedi- 
ence to  his  commands;  comp.  Gen.  xlv.  21  ;  Ex. 
xvii.  1  ;  ,Iub  xxxix.  27,  etc. — And  that  in  re- 
gard of  the  oath  of  God,  which  thou  hast 
vowed  to  him,  the  King.  The  duty  of  obedi- 
ence to  worldly  authority  is  here  insisted  on 
with  reference  to  loyalty  towards  God,  the 
heavenly  witness  to  'he  vow  made  to  the  king; 
comp.    Matt.    xxii.    21 ;   Rom.   xiii.    1-7  ;   1    I'ct. 

*rSee  text  note.— T.  L.l 


CHAP.  VII.  23-29.— VIII.  1-15. 


UT 


ii.  13-17.  These  New  Teatament  parallels  should 
l^•■lTe  preveatetl  Hengstenbeko  from  endeavor- 
ing to  cause  the  *'king"  to  mean  the  heavenly 
K:!ig  Jehovah,  because  nominally,  "the  obedi- 
ence to  the  heathen  lords  of  the  0.  T.  in 
general  was  not  enjoined  as  a  religious  duty," — 
.1  remark  that  is  in  direct  contradiction  with  pas- 
sages like  Prov.  xvi.  10-15;  Isa.  xlv.  1  ff.  ;  Jer. 
xxvii.  12,  13;  xxix.  5-7;   Ezek.  xvii.  12  ff.     The 

coujuQCtion  1  in  by]  is  not  "and  indeed,"  but 
'•also,"  adding  the  remembrance  of  the  assumed 
u.itli  as  an  additional  motive  lo  the  one  already 
contained  in  the  precept.  The  "  oath  of  God  " 
is  an  oath  made  with  an  appeal  lo  God  as  witness 
(Ex.  xxii.  10;  2  Sam.  xxi.  7;  I  Kings  ii.  43), 
and  here  especially  such  an  oalh  of  fidelity  to 
the  sovereign,  sworn  in  the  presence  of  God 
(oomp.  2  Kings  xi.  17;  Ezek.  xvii.  12  if). — 
Ver.  3.  Be  not  hasty  to  go  out  of  his 
sight.  The  first  verb  only  serves  to  express  an 
adverbial  qualification  of  the  second.  The  hasty 
j;oing  out  from  the  king  is  not  to  indicate  an 
apostacy  from  him,  or  a  share  in  rebellious 
movements  (Knobel,  Vaihinger),  but  simply 
the  timid  or  unsatisfactory  withdrawal  from 
his  presence,  in  case  he  is  unfavorably  inclined  ; 
it  is  directly  the  opposite  of  the  "  standing"  for- 
bidden in  the  subsequent  clause.  IIitzig's 
opinion,  that  the  king  is  considered  as  an  un- 
clean heathen,  and  that  the  aim  of  the  entin: 
admonition  is  to  counsel  against  the  too  strict 
observance  of  the  Levitical  laws  of  cleanliness  in 
presence  of  heathen  princes,  has  loo  little  con- 
nection with  the  context,  and  is  in  every  rt^spt-ot 
too  artificial. — Stand  not  in  an  evil  thing, 
(Ger.,  "evil  word  'J  ;  i.  e.,  when  the  king  speaks 
an  angry  word  (i'T  ■'3^)  do  not  excite  his  anger 
still  more  by  foolislily  standing  still,  as  if  thou 
couldst  by  obstinatelj'  remaining  in  thy  placj 
compel  his  favor.  Ewald  and  Elster  correclly 
give  the  general  sense  of  the  admonition  as  fol- 
lows :  In  presence  of  a  king,  it  is  proper  to 
appear  modest  and  yet  firm,  to  show  ourselves 
neither  over  timid  nor  obstinate  towards  him. 
The  Vulgate,  Luther,  Starke,  etc.,  are  less  con- 
sistent: "Stand  not  in  an  evil  thing,"  i.  «.,  re- 
main not  in  evil  designs  against  the  king,  if  you 
have  become  involved  in  such  ; — He.ngstendero 
gives  the  same.  Vaihinger:  "Do  not  appear 
in  an  evil  thing."  .\ud  thus  finally  HiTzio : 
"Stand  not  at  an  evil  command"  [i.  e..  even 
though  the  king  should  command  an  evil  thing, 
ihou  must  do  it,  as  Doeg,  1  Sam.  xxii.  18],  a 
translation  which  rests  on  the  erroneous  suppo- 
sition that  the  author  presents  as  speaking,  in 
vers.  2-4,  an  opponent  of  his  teachings,  a  de- 
fender of  a  base  worldly  expediency  and  a  faNe 
servility, — For  he  doeth  whatever  pleaseth 
him.  This  formula  serves  in  other  places  to 
show  the  uncontrolled  power  of  God  as  ruler  of 
the  world  (Jon.  i.  14;  Job  xxiii.  IS)  but  inust 
here  be  necessarily  accepted  in  a  relative  sense, 
as  an  emphatic  warning  against  the  fearful  wrath 
of  a  monarch  who  is  all-powerful,  at  least  in  his 
own  realm;  comp.  Prov.  xvi.  14;  xix.  12;  xx.  2. 

■ — Ver.  4  completes   the  last  clause  of  ver.  3. 

Where    the    vrord   of  a   king   is  there  is 

power.     pi372^  here,  and  in  yer.   8,  need  not 


be  considered  as  an  adjective;  it  can  quite  as 
easily  express  the  substaiilive  sense  of  "ruler. 
commander,"  as  in  Dan.  iii.  2,  3  (Chaldaic). — 
And  wrho  may  say  to  him.  What  doest 
thou?  That  is,  who  can  utter  an  objecliou  lo 
his  ordinances  and  commands?  \n  expression 
like  that  at  the  close  of  the  preceding  verse, 
which  is  elsewhere  only  used  in  glorification  of 
divine  power  (Job  ix.  12;  Isa.  xlv.  9;  Dan. 
iv.  32;  Wisdom  xii.  12).  but  which  therefore 
justifies  neither  Hengste.vberg's  nor  Hahn's 
reference  of  the  passage  lo  God  as  the  heavenly 
King,  according  to  Hitziqs  assertion:  "We 
have  here  the  servility  of  an  opponent  of  the 
king,  introduced  by  the  author  as  speaking  in  a 
style  which  usually  indicates  the  omnipotence 
of  God." 

6.  Second  Strophe.  Conclusion.  Vers.  5-8.  Ad- 
monition lo  submit  to  the  existing  arrangements 
of  this  life,  all  of  which  have  God  as  their  final 
iiutlior. — 'Whoso  keepeth  the  command- 
ment shall  feel  no  evil  thing. — nijO  "ihe 
commandment,"  is  undoubtedly  the  same  as 
■]75~T51i  'fer.  4,  therefore  not  the  Divine  law 
(Vaihinger,  Hahn,  Hengste.nbekg,  etc.),  but 
the  law  of  earthly  authority  as  the  Divine  repre- 
sentative. The  feeling  no  evil  thing  (i^T  X'7 
>'"!  "^^Tj  most  probably  signifies  the  remaining 
distant  from  evil  counsels,  taking  no  part  in  re- 
bellious enterprises  (Knobel,  Vaihinger,  etc.), 
so  that,  therefore,  ,V"^  "^^^  here  expresses  a 
sense  different  from  that  in  verse  3  above.  Yet 
another  explanation  of  the  language,  and  one 
consisient  with  the  context,  is  as  follows:  "He 
experiences  no  misfortune,  remains  protected 
from  the  punishment  of  transgressing  the  laws" 
(Elster,  Hengstenbebg).  But  Heiligsteut, 
ou  the  contrary,  is  wrong  (comp.  Ewald):  "he 
pays  no  attention  to  the  evil  that  is  done  to  him. 
and  does  not  grieve  about  the  injustice  that  he 
suffers,  but  bears  it  with  equanimity  ;"  and  also 
Hitziq:  "the  keeper  of  the  commandment  (thj 
servile  slave  of  tyrants)  does  not  first  consider 
an  evil  command  of  his  superior,  in  so  far  as  it 
is  morally  evil,  but  execuics  it  blindly,  and  thus 
commits  a  sin  at  the  bidding  of  a  higher  power: 
the  wise  man,  on  the  contrary,  etc." — a  declara- 
tion which  stands  and  falls  with  the  previously 
quoted  artificial  understanding  of  vor.  2-4  as  an- 
tagonistic in  speech.* — And  a  iwise  man's 
heart  discerneth  both  time  and  judgment 
— That  is,  the  wise  man  knows  that  for  everj 
evil  attempt  there  comes  a  time  of  judgment;  see 
ver.  G.  This  explanation  alone,  which  is  that 
of  the   Septuagini    \_tial   Kaip'ov    Kfiiatu^    yivtJaK^.t 

♦[Am-ing  all  these  conflictinfi  interpretations,  it  may  brt 
BUugi'sted  tli.tt  the  best  way  IS  to  take  ver.  6  us  a  quali'lic.i- 
ti"U  at  lli!^  pipsitiveness  and  8tnctn«s;*  of  tiie  iMeviom  jri^ 
cep  s:  I'he  ordinary  man  who  simply  yields  literal  and  pas- 
siv..  obedience,  will  be  safe  in  so  rloing;  t.ut  the  wise  man 
will  use  ills  wi.idoui  m  judging  as  to  thi-  manner  of  doing  tlia 
command,  or  of  inudifyiug,  avoiding,  or,  it  may  be,  .  f  resist- 
ing, us  Uani-d  did.  This  iiiude  of  qiiiilifying,  or  pani.illy  r<-- 
tnic'ing,  a  precept  that  seems  general  and  e.xclusiv6.  is  not 
uneoniinon  with  Koheletb.  Comp.  ix.  11  and  al.  ^ucli  la 
in  general  the  idea  of  STDAliT,  especially  as  to  the  lait  claU'.Wf 

though  he  interprets  J?l^  X7  in  the  first,  as  meanlDg. 
"  lie  (who  obeys)  will  have  no  concern  about  the  evil  cim- 
in.nd;"  that  is,  will  not  trouble  bimself  about  its  rectitude. 
— T.  L.l 


118 


ECCLESIASTES. 


Kapdia  ao<pov'\  is  in  accordance  with  the  text ;  one 
needs  think  as  little  of  the  judgment  which 
awaits  all  men,  especially  wicked  princes  and 
tyrants,  as  of  tlie  appointed  time  of  existence  of 
all  civil  ordinances  [Elstee],  or  of  the  proper 
time  and  authority  to  do  any  thing,  or  not 
(Hahn).  Ver.  <i.  Fur  the  first  clause  compare 
chap.  iii.  17. — Therefore  the  misery  of  man 
is  great  upon  him. — That  is,  on  him  who  un- 
wisely disregards  the  important  truth  that  there 
is  a  time  and  judgment  for  every  purpose,  and 
therefore  takes  part  in  rebellious  undertakings 
against  the  king ;  a  heavy  misfortune  visits  him 
as  a  well-deserved  punishment,  and  he  falls  a 
victim  of  his  foolish  effort  to  struggle  against  the 
Divinely  sanctioned  ordinances  of  this  world.* 
Ver.  7.  For  he  knoweth  not  that  which 
shall  be. — He  knows  not  the  issue  of  the  under- 
takings in  which  he  has  thoughtlessly  allowed 
himself  to  be  involved;  and  because  the  future 
is  veiled  to  us  men,  he  cannot  see  what  conse- 
quences they  may  have,  and  how  weighty  may 
be  the  destinies  that  it  entails  upon  him. — 
For  Mirho  can  tell  him  when  it  shall  be  ? — 
(Ger.,  "how  it  shall  be'').— Therefore  he  is  not 
only  ignorant  of  future  destinies  in  themselves, 
but  does  not  even  know  their  "how,"  the  man- 
ner of  their  entrance.  Heuzfeld  and  Hitzig 
say :  "  When  it  shall  be,"  etc.  But  1tyX3  no 
where  else  in  this  book  signifies  "when,"  not 
even  in  iv.  17;  v.  4,  where  it  is  to  be  taken  as 
conditional ;  and  the  idea  of  time  is  by  no  means 
in  harmony  with  the  passage.  Ver.  8.  There 
is  no  man  that  hath  power  over  the  spirit 
to  retain  the  spirit. — nn  here  is  different 
from  that  in  chap.  xi.  4  and  5,f  where  it  clearly 
signifies  "  wind"  (comp.  Prov.  xxx.  4);  it  must 
here  be  taken  in  a  sense  very  usual  in  the  0.  T., 
that  of  "breath  of  life,"  "spirit;"  comp.  iii. 
19-21.  J  The  meaning  of  the  following  clause  is 
most  nearly  allied  to  this,  and  that  we  find 
n?"13  and  not  in?"13  proves  nothing  in  favor 
of  the  contrary  acceptation  of  Hitzig,  Hahn, 
etc.;  for  tlie  auihor  denies  the  ability  of  men  to 
control  the  breath  of  life,  and  purposely  in  the 
most   general  way,    in  order    to   show,   in    the 


*[We  cannot  help  regarding  this  as  a  forcine  the  text  into 
the  support  of  the  extieuie  monarchical  doctrine  of  passive 
obedience,  notwithstaniliu;;  the  qualiticatiun  a'iverted  loin 
the  previous  note.  There  is,  too,  an  omission,  unusual  tor 
ZoCELER,  of  alt  comment  on  llie  first  part  of  ver.  6.  which 
contains  not  only  the  connection  witli  what  precedes,  hut 
furnislies  tlie  key  t.j  what  follows.  "The  heart  of  the  wise 
man  will  ackuovvledj^e  time  and  reason"  (ver.  5) :  "for  there 
is  tune  and  re:ison  to  every  thing,  although  the  misery  of 
man  (the  oppression,  the  evil  rule,  under  which  he  suffers) 

be 80  great  upon  him"  [V Si*  implying  something  laid  up(yn 

T  T 

him  like  a  heavy  burden).  It  is  all  made  clear  by  r-ndeiiiig 
the  second  ^3  utthnugh.  as  ■idversative  to  the  first — a  trecjuent 
eensc  of  the  panicle  in  this  book,  a-s  is  generally  shown  l>y 
the  context.  It  is  a  strong  and  passionate  assertion  :  'I'he 
world  is  u.it  all  confusion;  there  is  time  and  reason;  they 
will  appear  at  l.-ust,  though  misery  so  alioiinds;  Iberefnre  be 
patient;  watch  and  wait.  Obedience  is  indeed  inculcated  to 
lawtnl  (not  merely  monarchical)  authority,  but  it  is  also  in- 
timated that  it  is  not  to  he  wholly  passive,  unreasoning,  an  1 
blind.— T.  L.l 

t  [There  is  precisely  the  same  argument  for  rendering  it 
»t|.irit  ill  ctiap.  XI.  5  (the  w  ly  of  the  spirit),  as  exists  for  it 
here.     See  e.\cursus  on  that  pa.ssai;e.  p.    147. — T.  L.] 

{(Perhaps  there  is  nothing  that  shows  the  unspirititality 
ot  s  one  commentiitors  more  than  their  obstinate  delerniina- 
tion  to  render  nl"l  winil.and  olten  in  utter  liefiaiice  of  the 
context,  as  in  tien.  i.  2,  and  in  such  places  as  these. — T.  L.] 


strongest  manner,  his  unconditional  dependemce 
on  God  [just  as  in  the  following  clause  he  has 
the    very    general    nisn    DV3    and    not    CDVS 

iniO]. — And  there  is  no  discharge  in  that 
^7ar. — That  is,  as  little  as  the  law  of  war,  with 
its  inexorable  severity,  grants  a  furlough  to 
the  soldier  before  the  battle,  just  so  little  can  a 
man  escape  the  law  of  death  which  weighs  on 
all,  and  just  so  unconditionally  must  he  follow 
when  God  calls  him  hence  by  death. — Neither 
shall  wickedness  deliver  those  that  are 
given  to  it. — Lit.,  "its  possessors  ;"  comp.  vii. 
12;  and  for  the  sentence,  Prov.  x.  2;  xi.  4,  etc. 
This  clause  clearly  contains  the  principal  thought 
of  the  verse,  as  prepared  by  the  three  preceding 
clauses,  and  which  here  makes  an  impressive 
conclusion  of  the  whole  admonition  begun  in 
verse  2  concerning  disobedience  and  disloyally 
towards  authority. 

Ver.  7.  Third  Strophe.  First  half.  Vers.  9-13.  The 
many  iniquities,  oppressions  and  injustices  that 
occur  among  men,  often  remain  a  long  time  un- 
punished, but  find,  at  last,  their  proper  reward, 
as  a  proof  that  God  rules  and  judges  justly. — 
All  this  have  I  seen. — A  transition  formula, 
serving  as  an  introduction  to  what  follows,  as  in 
chap.  vii.  23.  "  To  see  "  is  here  equivalent  to 
observing  through  experience,  and  "all  this" 
refers,  in  the  first  place,  to  ver.  5-8,  and  then  to 
every  ihing  from  chap.  vii.  23  onward. — And 
applied  my  heart  unto  every  w^ork. — For 

3VDS  ]nj  comp.  i.  13. — The  infinitive  absolute 
with  copula  prefixed  indicates  an  action  contem- 
poianeoiis  with  the  main  verb.  For  what  follows 
comp.  i.  14;  ii.  17;  iv.  3,  etc — There  is  a  time 
w^hen  one  man  rules  over  another  to  his 
OTVU  hurt. — These  words  clearly  form  an  ex- 
planation to  what  precedes:  "every  work  that 
is  done  under  the  sun;"  and  they  Iherefoie 
more  closely  designate  the  object  of  the  author's 
observation  to  be  a  ivhole  epoch  or  series  of  op- 
pressions of  men  by  tyrants. — The  words  are  usu- 
ally regarded  as  an  independent  sentence : 
"There  is  a  time  wherein,"  e/c;  or,  "some- 
times," or,  "at  times,"  "a  man  rules,"  etc. 
(Vulgate,  Luther.  Vaihixger,  Hesgstenbebg, 
etc.).  But  the  word  nj."  alone  is  not  equivalent 
to  "there  is  a  time,"  or  "sometimes;"  and  to 
refer  the  pronoun  in  17  to  the  first  LI^^S  (to  his 
own  huit,"  i.  e.,  to  the  hurl  of  the  tyrant)  is  not 
in  harmony  with  what  follows.  Also  Ksobels 
explanation:  "truly  I  have  also  seen  tyrants 
who  praciiced  evil  unpunished  through  whole 
eras,"  seems  quite  unfitting,  because  it  antici- 
pates ver.  10,  and  introduces  into  the  text  the 
word  "truly"  that  is  in  no  wise  indicated. — 
Ver.  10.  And  so  I  sa^  the  w^icked  buried, 
vrho  had  come  and  gone  (to  rest). — JIOI 
lit.:  and  under  such  circumstances,*  comp.  Esih. 
iv.  16.  The  wicked,  of  whom  it  is  here  aihrmed 
that  they  were  buried  and  went  to  rest,  i.  c.  ihey 
received  a  distinguished  and  honorable  burial 
[comp.  Isa.  xiv.  19;    Jer.  xxii.  19;   aud  also  Ec- 

*[T33:|  is  the  particle  of  illustration:  *'and  in  sucha  case." 

or,  taken  in  the  connection:  '■  aad  so  it  was."    See  the  Met- 
rical Version — 

"Twas  when  I  saw  the  wicked  dead  interred.— T.  L. , 


CHAP.  VII.  23-29.— VIII.  1-15. 


119 


cles.  chap.  vi.  3]  are  the  same  as  those  named  in 
ver.  9,  who  rule  over  others  to  their  hurt,  and 
are  therefore  tyrannical  oppressors  and  violent 
rulers.  ^B^3  lit.:  "they  entered  in,"  namely,  to 
rest,  an  abbreviation  of  ihe  full  form  which  is 
found  in  Isa.  Ivii.  2. — Gone  from  the  place  of 
the  holy.  —  [Zockleu:  liut  went  far  from  the 
place  of  the  holy.] — The  wicked  are  clearly  here 
no  longer  the  subject,  but  as  in  the  following 
clause,  "those  who  did  righteously,"  whose  un- 
deservedly sad  fate  the  author  well  depicts  in 
contrast  with  that  of  the  former.  Therefore  the 
"  place  of  the  holy"  from  which  they  wandered 
"  afar  [JO,  as  in  Isa.  xxvi.  14;  Zeph.  iii.  18;  Job 
xxviii.  4]  is  the  grave,  the  honorable  burial 
place  which  these  just  ones  must  fail  to  obtain; 
to  refer  this  expression  to  Jerusalem  (HitzigJ, 
or  to  the  sacred  courts  of  the  leaders  of  the  peo- 
ple (Knobel),  or  to  the  community  of  the  saints 
(Hengstenbero),  is  all  arbitrary,  and  opposed  to 

the  context.  ^^vH',  " they  wandered,  they 
went,"  does  not,  of  course,  mean  a  wandering 
of  the  souls  of  the  unburied  after  death,  but  sim- 
ply [in  contrast  to  thatwoi-d  1N2]  the  wandering 
or  being  carried  to  another  resting  place  than 
that  holy  place,"  the  burial  in  a  grave  neither 
sacred   nor   honorable.       Hitzig's    emendation, 

OTP^^,  "they  pass  away,"  is  as  unnecessary  as 
the  view  of  Ewald,  Elster,  Vaihinqer,  etc., 
that  the  Piel  ^yH  is  here  synonymous  with  the 
Hiphil  ^'7in  as  though  the  sense  were  '*I  saw 
them  driven  away,  cast  out  from  the  holy  place."* 
— And  they  were  forgotten  in  the  city 
V7here  they  had  so  done  (Zoukler:  "who 
tliere  justly  acledj. — For  \2  TW)^  "  to  do 
right,"  to  act  uprightly,  comp.  2  Kings  vii.  9  ; 
for  "being  forgotten  in  the  city,"  (.  t-.,  in  their 
own    place    Of  residence   [not  in  Jerusalem,  as 

*[ZiicKtER's  version  here,  which  ia  8ub3ta,ntially  that  of 
HiTZiG,  and  even  of  Geieb,  seems  very  forced.  Huw  is  he  t-i 
get  the  sense  of  "  wandering  far,"  or  of  "  being  driven  away," 

iromOviT?    Then,  again,  the  rendering  \^^    T3    'Itl'N 

"they  who  had  done  rightly,"  and  making  it  the  subject  of 

^J7n',  are  both  unwarranted.     Stuaet  well  says  tliat  the 

niakkeph  in  5t?^~|3  shows  that  the  Masorites  regarded  |3 

as  the  usual  adverb  so,  and  therefore  joiued  it  closely  to  tht; 
verb  as  simply  i|ualifying.  The  references  of  Zocklee  and 
HiTZiG  do  not  bear  them  out,  and  there  cannot  be  lound  a 
clear  case  in  the  Bible  wUi-re  T3  is  used  absolutely  lor  jus- 
tice. There  are  two  oti^eetions  to  the  tinding  in  this  phrase 
the  subject  of  O viT' i  one  is  the  separation  it  makes  be- 
tween it  and  ^XDI ;   the  second  is  its  coming  so  late  after  its 

TT 

verb,  making  a  very  unusual  Hebrew  construction  in  keep- 
ing the  sense  so  long  suspended.     It  seems  quite  clear  tlmt 

0*7n*  and  ^X31  have  the  same  subject — not  that  a  sudden 

■•  - :  TT 

change  is  unexampled  in  Hebrew,  but  because  these  two 
verbs  so  uniloriuly  go  together  in  similar  expressions;  as  in 

ch.  i.  4  S<3  "in.  ih'Ty  "^IT  "  generation  goei",  and  genera- 
tion comes r'  also  vi.  4,  X3    13713,  lir    lpT\2  "comes  in 

vanity,  goes  away  in  darkness."     So  here  tliere  must  be  for 
both   the  same  sul'ject ;    but  is  it   the  wicked,  mentioned 
above,  or  men  generally,  not  personally  or  pronominaliy  ex-  , 
pressed,  because  it  so  readily  suggests  itself  from  the  lurn- 
tion  of  burial,-^i/ie^,  the  mourner  ,  I  ej.1  oi  pr  iemi  d, — ih.y  , 


HiTziG  declares],  Comp.  vi.  4;  Prov.  x.  7;  Pi 
Ixsiii.  19,  20.      Instead  of  ^H^i^i:'''!    the  Septua- 

:    T  :   ■  -  ■* 

gint,  Vulgate,  and  twenty-three  manuscripts  had 
^n^ty*]  "and  they  were  praised;"  but  this  read- 
ing appears  clearly  to  be  an  emendation,  and 
would  render  necessary  this  grammatically 
inadmissible  translation:  "and  they  were 
praised  in  the  city,  as  if  they  had  acted 
justly.'' — This  is  also  vanity. — That  is,  also 
this  unequal  distribution  of  destiny  in  hu- 
man life,  is  an  example  of  the  vanity  pervading 
and  controlling  all  earthly  relations ;  comp.  ii.  26  ; 
iv.  14,  IG;  vii.  6,  etc. — Ver.  11.  Because  sen- 
tence against  an  evil  vrork  is  not  exe- 
cuted speedily. — Uecause  speedyjuslice  is  not 
executed — a  very  comuiou  rfasoii  for  the  increase 
of  crime  and  wickedness,  ^-^il^p  *  originally  a 
Persian  word  [ancient  Persian, /Jt/^^'^ama,  modern 
Per.  paigam,  Armenian^a?A-am]  ;  lit., "something 
that  has  happened  or  taken  place,"  and,  there- 
fore, command,  edict,  sentence;  comp.  Esther  i. 
20.  Since  in  this  passage,  as  in  the  Chaldaic 
sections  of  Ezra  and  Daniel  [e.g.,  Ez.  iv.  17; 
Dan.  iii.  16  ;  iv.  14),  the  word  is  always  treated 
as  masculine,  we  should  have  expected  Ht^^U  in- 
stead of  riLVi^J.  But  comp.  the  examples  of  the 
masculine  quoted  by  Ewald,  §  74,  gr.,  which, 
in  later  autliors,  are  used  as  feminine. — There- 
fore the  heart  of  the  sons  of  men  is  fully 
set  in  him  to  do  evil, — Therefore  they  ven- 
ture on  evil  without  any  hesitation;  comp.  ix.  3; 
Esther  vii.  5;  Matt.  xv.  19.— Vers.  12  and  13. 
In  spite  of  the  universal  and  ever-increasing 
prevalence  of  evil  over  justice  and  righteousness, 
hitherto  depicted,  the  wicked  at  last  find  their 
deserved  reward,  and  oppressed  innocence  does 
not  perish. — Though  a  sinner  do  evil  a  hun- 
dred times. — "^1^^  does  not  here  signify  "be- 
cause" (Hitzig),  but  ''although,''  "considering 
that,"  as  ^2  does  sometimes  (Lat.  quod  si). 
Comp.  Lev.  iv,  22;  Deut.  xi.  27;  xviii.  22;  Ew- 
ald,  §  362,   A.      Before  nXD   supply  CD'0^*iD. — 

And  his  days  be  prolonged — namely,  in 
sinning.     17  with  ^'")^t^  shows  that  this  verb  is 


who  form  the  proceesion  (obiT ;  see  remarks  on  this  word 

in  piel,  p.  85),  wiio  go  about  the  streets,  xii.  5,  where 
^220  includes  l>oth  going  to  and  coming  from.     According 

to  this,  there  is,  indeed,  a  change  of  subject  from  that  of  the 
previous  clause,  Imt  this  is  lar  from  being  unexmiiijled  in 
Hebrew,  even  without  notice;  as  in  Ps.  xUx.  ly ;  -'fur  he 
blesses  himself  in  life,  and  they  will  praise  [ITT*!]  thee," — 

that  is,  men  will  praise  thee,  when  thou  doest'wfll  to  thy- 
selt.  IJlere,  however,  the  personal  aubjtct  is  so  familiar  that 
it  is  easily  understood,  and  its  omission  is  ou  that  very  ac- 
count all  tbe  more  impressive:  I  saw  the  wicked  buried,  and 
fiom  (or  to  and//-omJ  the  holy  place  [the  place  of  burial],— 
they  camG  and  went  [men  caUK-  and  weuij;  then  aliaight 
were  ihey  lorgetten,  that  is.  tlie  wicked  rulers  were  forgot- 
ten. The  Cuming  back  lo  these  as  the  old  subject,  alter  tLe 
mention  ot  thi^  funeral  procehsion,  seems  very  natural.  The 
crowd  disperses,  the  hired  mourners  "go about  the  streets;" 
It  is  all  over;  and  soon  are  they  "forguUen  in  the  city  vihere 
they  thus  had  done  "—where  they  had  ruled  to  their  own 
dishonor,  only  lo  be  hated,  and  at  last,  »lier  an  empty  lui,e. 
ral  pou.p,  to  be  consigned  to  oblivion.  In  the  description  ot 
a  scene  »o  well  understood,  the  lormal  ini^eition  of  the  logi- 
cal bubject  would  have  made  it  muth  it-ss  graphic,  teeo 
MetrifHl  A'ersion.— T.  L.] 

*[0n  tliis  word  see  remarks  in  the  note  appended  to  ZoCKi 
L  R  s  intiuduct.i'n,  p  33. — T.  L."] 


120 


ECCLESIASTES. 


not  to  be  supplem'^ntotl  by  Q'0\  as  in  the 
following  verse. — Yet  surely  I  knowr  that  it 
shall  be  well  w^ith  them  that  fear  God. — 
VDl  '2,  "yet,"  makes  here  a  strong  contrast. 
Koheletli  represents  the  idea  of  just  retribution 
as  something  certain  and  lasting,  although  expe- 
rience seems  so  strongly  to  teach  the  contrary, 
and  consequently  as  a  conviction  that  does  not 
j-est  on  empirical  observation,  but  on  direct  reli- 
gious faith.  "There  is  not  expressed  in  this 
verse,  as  some  commentators  suppose,  the 
thought  of  a  retribution  in  after  life,  but  it  must 
be  confessed  that,  the  standpoint  of  observation 
on  which  Koheleth  liere  places  himself  could 
easily  lead  to  this  conclusion,  although  it  is  not 
here  drawn  (Elster). — Which  fear  before 
him. — -Not,  "because  they  fear  before  himT' 
^^Vii  is  here  re.ally  a  relative  pronoun,  pointing 
out  the  conformity  of  the  conduct  of  the  God- 
fearing to  their  d?signalioa  as  such.  Comp.  1 
Tim.  V.  3:  x'lP^^  rttia  rdc  of-wc  x'/f^C- — But  it 
shall  not  be  -well  ■with  the  ■wicked,  nei- 
ther shall  he  prolong  his  days  ^This  denial 
of  long  life  to  the  wicked  does  not  contradict 
what  is  said  in  ver.  lli;  for  there  the  question 
was  not  of  long  life,  but  of  prolongeil  sinning. — 
■Which  are  as  a  shadow  ;  because  he  fear- 
eth  not  before  God. — [ZiicKi-ER:  He  is  as  a 
shadow  who  feareth  not  before  God.]  We  have 
had  the  same  figure  in  chap.  vi.  12.  The  Vul- 
gate, as  well  as  most  modern  commentators,  are 

correct  in  not  joining  'l^3,  with  the  Masoretic 
accentuation,  to  what  precedes  [thus  also  Lu- 
ther, V.4iHiNnER,  Henqstenburu  ;  "and  as  a 
shadow  will  noi  live  long"],  but  to  what  follows 
[Vulg.   "trnnseunt"]. 

8.  Tkird  Strophe.  Conclusion.  Vers.  14  and  15. 
Since  the  unequal  distribution  of  human  destiny 
points  to  the  futile  character  of  all  earthly  oc- 
currences and  conditions,  we  must  so  much  the 
more  enjoy  present  happiness,  and  profit  by  it 
with  a  contented  mind. — There  is  a  vanity 
■which  Is  done  upon  the  earth. — .See  ver. 
10  and  chap.  iii.  16.  That  the  lots  of  the  just 
and  the  wicked  are  frequently  commingled  and 
interchanged  in  this  world,  seems  to  the  Preacher 
as  vanity,  i.  e.,  as  belonging  to  the  evil  conse- 
quences of  the  human  fall ;  but  it  does  not,  there- 
fore, make  on  him  an  especially  "  bitter  and 
gloomy"  impression,  as  Elster  supposes. 
Comp.  Hengstenbekg;  "  If  there  were  righteous 
men  such  as  there  should  be,  wholly  righteous, 
then  the  experience  here  given  would  certainly 
be  in  a  high  degree  alarming.  But  since  sin  is 
also  indwelling  in  the  just,  since  they  deserve 
punishment  and  need  watchful  care,  since  they 
can  so  easily  slide  into  by-paths  and  fill  into  a 
mercenary  worldliness,  the  shock  must  disappear 
for  lliose  who  really  dwell  in  righteousness. 
These  latter  are  often  severely  disturbed  by  the 
fact  here  presented  lo  view,  but  it  is  for  ihein 
only  a  disturbance.  The  definitive  complaint 
regarding  tliis  comes  only  from  those  who  with- 
9ut  claim  or  right  coutit  themselves  among  the 
just.  And  it  is  clear  that  the  equality  of  result 
for  the  evil  and  just  is  only  an  ezlernal  and  par- 
tial one.  To  those  whom  God  loves,  every  thing 
must  be  for  the  best,  and  the  final  issue  separates 


the  evil  from  the  good." — Ver.  15.  Then  I 
commended  mirth,  wc* — Comp.  the  exegeti- 
cal  reiriarks  on  ii.  24;  iii.  '11  :  v.  I'.t. — For  that 
shall  abide  ■with  him  of  his  labour  the  days 
of  his  life. — Lit , "  That  clings  to  him,"  etc.,  i.  e.., 
that  and   that   only   becomes   truly   his;    comp. 

ip'^n  N^n  chap.  iii.  22;  v.  19,  which  is  syno- 
nymous in  sense.  The  optative  meaning  of 
"317'  (^"'^'°  ■  "'hat  may  cling  to  him;"  Herz- 
FELU  :  "that  may  accompany  him,"  etc.),  is  un- 
necessary and  runs  counter  to  the  analogy  of 
those  earlier  parallels. 

DOCTRINAL  AND  ETHICAL. 
(  With  Homiletical  Binls.) 
The  warnings  against  seduction  through  the 
snares  and  amorous  arts  of  women,  concerning 
rebellion  against  authority,  and  wicked  oppre-^- 
sion  and  violence,  are  quite  dissimilar  in  tlieir 
nature,  and  hang  but  loosely  together.  For  in 
the  first  of  these  warnings  the  attention  of  the 
author  is  principally  directed  to  the  depraved 
nature  of  woman  as  the  originator  and  principal 
representative  of  the  ruin  of  man  through  sin  ;  in 
the  second,  it  is  less  the  Divine  necessity  that  is 
made  especially  emphatic,  than  the  human  utility 
■jind  profitableness  in  the  obedience  to  be  ren- 
dered to  kings  ;  and  in  the  third,  the  principal 
object  of  attention  is  not  the  wicked  conduct  of 
sinners  in  itself,  but  the  fixed,  certain,  and  just 
retribution  of  God  for  this  conduct,  together 
with  the  useful  lesson  which  the  good  man  is  to 
draw  therefrom.  The  questions  concerning  the 
origin,  goal,  and  remedy  of  human  depravity, 
[the  most  important  problems  in  anthropology], 
are  in  this  way  touched,  but  by  no  means  ex- 
haustively treated ;  and  the  indicated  solutions 
I  reveal  a  certain  one-sidedness  on  account  of  the 
brevity  of  the  illustration.  It  appears,  at  least, 
in  cliap.  vii.  28,  as  if  the  female  sex  were  tho- 
roughly and  without  exception  evil,  and  the  fir.it 
woman  was  represented  as  the  sole  originator 
of  the  sin  of  humanity  ;  and  just  so  it  sceins  as  if 

*["/(  was  ttu^  1  cnm.m.'iideA  mirt'i."  eti.;  that  is  un'ler  sn<-h 
a  view  of  iiMDlfind  ami  their  destiny.  See  tiie  text  mile. 
The  cuujuuctiou  1  in  "f^H— Dl  c^nnecLS  by  sh.jwing  ti.e  rimt: 

and  rexisfm.  It  is  very  impori;inr  a.s  showing  th>*t  the  Ki^i- 
carean  rtppect  Koheleih  aunietiiues  exhibits  w-is  in  coniii--- 
tion  witli,  and  conditioned  upon,  sucti  discouraging  .iiiil 
(gloomy  views  of  human  ilestiuy  ii^  those  jtist  niemione.i. 
And  this  explains  the  ~\t^ii,  in  wliat  follows,  as  the  m.ilter 

or  langnage  of  the  false  commend  ition  {qutd,  ort).  ^- that 
there  was  no  other  gond  to  ni-in," — or  then  •  I  pr.*i.-;ed 
mirth,"  etc.  (saying).  '■  that  there  wim  no  good  to  man.''  etc.: 
and  so  of  what  lollows:  *  and  that  this  o.dy  remains  to 
hiDi,"  eic.     It  is  all  dependent  on  T^n^Jiy.  aj*  the  sutg^t 

matter  of  the  Epicurean  commendation.  Zockler  omits  ail 
remarks  on  TU'X  here,  and  the  connection  jf  TlHilEi'*'.  al- 
though it  is  so  important. 

'Twas  tli^n  that  pleasure  I  extolled  : 

How  thai  ttiere  w.is  no  good  to  man  lieneath  th<^  .sun, 

Except  to  eat  and  drink,  and  [herej  his  joy  to  find. 

And  this  alone  attends  liim  in  his  toil. 

During  all  tlie  days,  cto. 

Compar.^  tbp  Ani'-ic    A„Ji^  \     '"''-*  rcndua^  M  used    in    the 

Koran  to  denotH  the  portion  either  of  the  pious  in  the  life 
to  come,  or  uf  the  wick^'l  pluisure-seekera  in  tbid  wuvid. — 

■r.  L.J 


CHAP.  VII.  23-29.— VIII.  1-15. 


121 


llie  remedy  against  sin  and  its  bad  effects  were 
mainly  {cliap.  viii.  2  ff. )  unconditionai  obedience 
lo  earilily  authority;  and  then,  again,  it  would 
appear  ^chap.  viii.  1.5)  lliat  a  frivolous  and 
ikou^hcltss  joyousness  were  reuomuieuded.  But 
that  this  is  mere  appearance,  is  proved  by  the 
connection  of  each  of  the  respective  passages. 
As  in  chap.  vii.  29,  not  women  alone,  but  sinning 
humanity  as  a  whole,  are  presented  as  the  de- 
stroyers of  the  originally  upright,  pure,  and 
Gotl-like  nature  [corresponding  to  the  words  of 
Paul,  itf  If.' TrdvTst;  jj^aprov^  Hum.  v.  llij  ;  not  less 
in  chap.  viii.  2  flf.  is  the  duty  of  obedience  to  au- 
thority to  be,  from  the  beginning.  Divinely  influ- 
enced, and  therefore  subordinated  to  the  higher 
duty  of  obedience  towards  God  [corresponding 
with  Acts  iv.  19].  .Vnd  tinally,  the  joy  recom- 
mended in  ver.  13  appears  clearly  as  the  joy  of 
one  fearing  God  [comp.  vers.  12  and  13].  and 
consequently  it  no  more  forms  an  exclusive  con- 
trast to  the  rejoicing  with  trembling  of  I's.  ii.  H 
than  it  contradicts  the  Apostolic  admonition: 
"  Rejoice  in  the  Lord  always  "  (Phil.  iv.  4).  In 
short,  it  is  every  where  the  conduct  of  the  truly 
wise  man,  who,  as  such,  is  also  the  God-fearing 
man,  lo  which  the  Preacher  direots  us,  and  in 
which  he  gets  a  view  of  the  true  ideal  in  the 
sphere  of  ethical  anthropology  (comp.  vii.  23-25  ; 
viii.  1,  5). 

Thence  is  drawn  for  a  collective  homiletical 
treatment  of  this  section  the  following  theme  ; 
the  truly  wise  man  tears  God,  and  guards  him- 
self as  well  against  unchastity  as  ag.ainst  the  dis- 
loyalty and  injustice  of  this  world.  Or,  the  truly 
wise  man  in  conflict  with  the  enticements  of  this 
world,  as  he  meets  them  first  in  the  cunning  of 
women,  secondly,  in  the  desire  of  rebellion,  and 
thirdly,  in  the  wickedness  and  arrogant  violence 
of  tyrants. 

HOMILETICAL  HINTS  ON  SEP.IR.'VTE  P.^SSAGES. 

Chap.   vii.  23-25.    Geier: — Our  knowledge  is 
fragmentary:   the  more  we   learn,  the    more  we 
perceive  liow  far  we  are  removed  from  true  wis- 
dom, Sirach  li.  21  f;   1  Cor.   xiii.  9. — Hansen:  — 
Ko  one  on  earth  has  the  ability  and  skill  to  ac- 
quire a  perfect  knowledge  of  the  works  of  God. 
'I'hey    remain     unfalhomably    deep    and    hidden 
from    our   eyes. — We  must  exert  all    the  powers  [ 
of  our   soul   to   discover   the  difference  between  ' 
wisdom   and    folly. — Starkk  :^Depend    not    on  | 
your  own  strength  in  Christianity.    You  imagine 
that  you  make  progress,  but  in  reality  you  retro-  i 
grade,  and  lose,  in  your  spiritual  arrogance,  that 
which  you  had  already  acquired   (2  John  8.). — 
The    best    teachers    are    those    who    teach    to 
ouiiers  what  they  themselves  have  learne<l  by  ex- 
perience. 

Tubingen  Bible: — Man  was  created  in  inno- 
cence, justice  and  holiness,  and  this  is  the  image 
of  Goil,  that  he  lost  after  the  fall,  but  alter  which 
lie  should  again  strive  with  all  earnestness. — 
ilKNusTENBERi;: — .iVfter  the  fall,  man  forgot  lo 
remain  in  a  receptive  relation,  which,  in  respect 
lo  the  avcJiev  troipfa,  is  the  only  proper  po.sition  ; 
lie  chases  after  schemes  of  his  presumptuous 
ihcughts.  Tlie  only  means  of  becoming  free  from 
oo  dire  a  disi\;.so,  and  of  being  delivered  from  the 
bonds   of   his    own    thoughts    and    phantoiiis,   is 


again  to  return  to  Divine  subjection,  and  re- 
nouncing all  his  own  knowledge,  to  permit  him- 
self to  be  taught  of  God. 

Chap.  viii.  1.  Zeyss  : — Impenetrable  as  is  the 
human  heart  in  itself,  it  is  nevertheless  often 
betrayed  by  the  countenance. — Starke: — The 
innocent  man  looks  happy  and  secure.  He  who 
cherishes  injustice  in  the  heart  looks  at  no  one 
cheerfully  nor  rightly. — Henostenbekg: — When, 
by  the  transforming  power  of  wisdom,  the  heart 
of  flesh  has  taken  the  place  of  the  heart  of  stone, 
and  inward  flexibility  and  obedience  that  of 
terror  in  presence  of  God  and  His  command- 
ments, it  becomes  also  evident  in  the  counte- 
nance. 

Vers.  2,  6.  Luther: — It  is  enough  for  you  to 
do  so  in  the  state,  that  you  should  obey  the  king's 
commands,  and  listen  lo  him  who  is  ordained  of 
God.  Here  you  see  how  civil  obedience  is  com- 
prehended in  obedience  to  God.  So  Paul  would 
have  servants  obey  their  masters,  not  as  submit- 
ting to  men,  but  as  to  God. — Melanchthon  : — 
Thus  is  obedience  ordained.  Obey  the  Divine 
voice  firs! ;  then  the  king  commanding  things 
not  repugnant  lo  the  Divine  law. — This  will  be 
in  conformity  with  the  rule  given  Acts  iv.  19. — 
Starke  (ver.  3): — The  powerful  ones  of  this 
world  have  among  men  no  higher  one  over  them, 
to  whom  they  must  give  an  account,  but  in  hea- 
ven there  is  One  higher  than  the  highest.  Wisdom 
of  Solomon  vi.  2-4. — (\'er.  5):  He  who  keeps  the 
commandments  of  God  will,  for  the  sake  of  God 
and  liis  conscience,  also  obey  the  salutary  com- 
mands of  authority,  Col.  iii.  23. — Hengsten- 
berg  (Ver.  5): — The  wise  heart  knows  well  Ih.at 
as  certainly  as  God  will  judge  justly  in  His  own 
time,  so  certainly  also  can  he  not  be  really  and 
lastingly  unhappy  who  keeps  the  commandmenis. 
and  therefore  has  God  on  his  side. — (Ver.  6) : 
With  all  his  power,  man  is  nevertheless  not  inde- 
pendent, but  is  subjected  to  the  heavy  blows 
of  human  destiny.  Thus  all  men  will  be  unable 
to  place  any  impediment  to  the  execution  of  the 
justice  of  God  for  the  good  of  His  children. 

Ver.  7,  8.  Hieronymds  (Ver.  8):  We  are  not 
to  mourn,  though  often  oppressed  by  the  unjust 
and  powerful;  since  all  these  things  come  to  an 
end  in  death,  and  the  proud  potentate  himself, 
after  all  his  tyrannical  cruellies,  cannot  retain 
the  soul  when  taken  away  by  death. — Cramer 
(Ver.  7): — It  is  vain  that  we  anxiously  trouble 
ourselves  about  the  progress  and  issue  of  things 
to  come:  therefore  we  should  abandon  our  pry- 
ing desire.  Ps.  xxxvii.  5. — Geier: — The  last 
conflict  and  struggle  is  the  hardest  and  most 
dangerous  ;  but  a  pious  Christian  should  not  be 
terrified  at  it;  for  the  conquest  of  Jesus  over 
death  will  become  his  own  through  faith  ;  tem- 
poral death  is  for  him  only  a  dissolution,  a  pass- 
ing away  in  peace. 

Melanchthon  : — This  question  tortures  all 
minds;  so  that  many  who  see  the  prosperity  of 
the  wicked,  and  the  misfortunes  of  the  just,  be- 
gin to  think  there  is  no  Providence.  It  is  the 
excelling  strength  of  faith,  that  it  is  not  broken 
by  such  spectacles,  but  retains  the  tru»  cognilimi 
of  God,  and  waits  patientlj-  for  the  judgment. — 
Osiander: — It  dues  not  become  us  to  dictate  tc 
God  how  He  shall  rule  the  world.  Let  it  satisl_\ 
us  that  God  rules,  and  will  finally  bring  to  liglu 


122 


ECCLESIASTE3. 


the  justice  of  His  judgment. — Because  God  delays 
a  while  in  tlie  punishment  of  sin,  men  falsely 
convince  themselves  that  their  wickedness  will 
go  wholly  unpunished,  Sirach  v,  4,  5. — J.  Lange  : 
— The  children  of  God  consider  the  patience  of 
the  Lord  their  salvation  [2  Pet.  iii.  15]  ;  whilst 
the  wicked  consider  this  patience  as  a  privilege 
to  sin  the  more  boldly  (Rom.  vi.  1).  But  how- 
ever happy  they  may  esteem  themselves,  they 
nevertheless  die  unblessed,  and  their  happiness 
is  changed  into  eternal  shame. 


Vers.  14  and  15.  Berleb.  Bible: — Joy  is  a 
godly  cheerfulness  and  serenity  of  soul ;  since 
the  just  man,  though  he  may  sutfer  from  tlie 
vanities  of  this  world,  which  are  common  to  all, 
keeps  his  soul  free  from  vain  cares,  calm  through 
faith  in  God,  and  hence  cheerful  and  ready  in  the 
performance  of  its  duties;  so  that  he  eats,  drinks 
and  rejoices,  i.  e.,  enjoys  what  God  gives  him,  in 
a  calm,  cheerful,  and  fitting  manner. — Heno- 
stenberg: — [See  previous  exegetical  illustra- 
tions to  ver.  14]. 


FOURTH  DISCOURSE. 


Of  the  relation  of  true  -wisdom  in  the  internal  and  external  life  of  man. 

(Chap.  VIII.  16— XII.  7.) 

A.  The  unfathomable  character  of  the  universal  rule  of  God  should  not  frighten  the  wise  man  from 
an  active  part  in  life,  but  should  cheer  and  encourage  him  thereto. 

(Chapter  VIII.  16— IX.  16  ) 

1    It  cannot  be  denied  that  the  providence  of  God  in  the  distribution  of  human  destiny  is  unfa- 
thomable and  incomprehensible. 


(Chap.  VIII.  16— IX.  6.) 


16 


17 


When  I  applied  mine  heart  to  know  wisdom,  and  to  see  the  business  that  is  done 
upon  the  earth:  (for  also  there  is  that  neither  day  nor  night  seeth  sleep  with  his 
eyes:)  Then  I  beheld  all  the  work  of  God,  that  a  man  cannot  find  out  the  work 
that  is  done  under  the  sun :  because  though  a  man  labour  to  seek  it  out,  yet  he 
shall  not  find  it;  yea,  further;  though  a  wise  man  think  to  know  it,  yet  shall  he 
not  be  able  to  find  it. 
IX.  1  For  all  this  I  considered  in  my  heart  even  to  declare  all  this,  that  the  righteous 
and  the  wise,  and  their  works,  are  in  the  hand  of  God  :  uo  man  knoweth  either  love 

2  or  hatred  by  all  that  is  before  them.  All  things  come  alike  to  all :  there  is  one  event 
to  the  righteous  and  to  the  wicked ;  to  the  good,  and  to  the  clean,  and  to  the 
unclean ;  to  him  that  sacrificeth,  and  to  him  that  sacrificeth  not ;  as  is  the  good,  so 

3  is  the  sinner ;  and  he  that  sweareth,  as  he  that  feareth  an  oath.  This  is  an  evil 
among  all  things  that  are  done  under  the  sun,  that  there  is  one  event  unto  all :  yea,, 
also  the  heart  of  the  sons  of  men  is  full  of  evil,  and  madness  is  in  their  heart  while 

4  they  live,  and  after  that  they  go  to  the  dead.     For  to  him  that  is  joined  to  all  the 
■5  living  there  is  hope :  for  a  living  dog  is  better  than  a  dead  lion.     For  the  living 

know  that  they  shall  die :  but  the  dead  know  not  any  thing,  neither  have  they  any 

6  more  a  reward ;  for  the  memory  of  them  is  forgotten.  Also  their  love,  and  their 
hatred,  and  their  envy,  is  now  perished ;  neither  have  they  any  more  a  portion  for 
ever  in  any  thing  that  is  done  under  the  sun. 

2.  Therefore  it  behooves  us  to  enjoy  this  life  cheerfully,  and  to  use  it  in  profitable  avocations. 

(Vers.  7-10). 

7  Go  thy  way,  eat  thy  bread  with  joy,  and  drink  thy  wine  with  a  merry  heart ;  for 

8  God  now  accepteth  thy  works.     Let  thy  garments  be  always  white ;  and  let  thy 
0  head  lack  no  ointment.     Live  joyfully  with  the  wife  whom  thou  lovest  all  the  days 


CHAP.  VIII.   16-17.— IX.   1-16. 


123 


of  the  life  of  thy  vanity,  which  he  hath  given  thee  under  the  sun,  all  the  days  of 
thy  vauity :  for  that  is  thy  portion  in  this  life,  and  in  thy  labour  which  thou  takest 
10  under  the  sun.  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might,  for  there 
is  no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in  the  grave,  whither  thou 
goest. 

3.  The  uncertain  result  of  human  effort  in  this  world  should  not  deter  us  from  zealously  striving 

after  wisdom. 

Vers.  11-16. 


11  I  returned,  and  saw  under  the  sun,  that  the  race  is  not  to  the  swift  nor  the  battle 
to  the  strong,  neither  yet  bread  to  the  wise,  nor  yet  riches  to  men  of  understanding, 

12  nor  yet  favour  to  men  of  skill  ;  but  time  and  chance  happeneth  to  them  all.  For 
man  also  knoweth  not  his  time :  as  the  fishes  that  are  taken  in  an  evil  net  aud  as 
the  birds  that  are  caught  in  the  snare ;  so  ai-e  the  sons  of  men  snared  in  an  evil 

13  time,  when  it  falleth  suddenly  upon  them.    This  wisdom  have  I  seen  also  under  the 

14  sun,  and  it  seemed  great  unto  me:  There  ivas  a  little  city,  and  few  men  within  it  ■ 
and  there  came  a  great  king  against  it,  and  besieged  it,  and  built  great  bulwarks 

15  against  it :  Now  there  was  found  m  it  a  poor  wise  man,  and  he  by  his  wisdom  de- 

16  livered  the  city  ;  yet  no  man  remembered  that  same  poor  man  ;  Then  said  I  Wis- 
dom is  better  than  strength :  nevertheless  the  poor  man's  wisdom  is  despised,  and 
his  words  are  not  heard. 

LCIi.  viii.  17.— '703  equivalent  to   7   ItyXO,   "in  that  which  to"— "in  proporlion  to;"  Vulgate  well  renders  it guan(o 

plus.    LXX.  otraedf;  "  in  proportion  to  that  which  one  shall  labor" — or  "  the  more  he  labors."    It  is  found  elsewhere 

only  in  Jonah  i.  7,  or,  in  composition,  'rD7t?3  and  '7173.     It  is  certainly  not  a  Chaldaism,  tut  it  is  said  "to  belong  to 

the  later  Hel>rew,"  and  the  argument  runs  in  this  way ;  Kulieleth  must  belong  to  the  later  Hebrew,  because  this  word  is 
elsewltere  found  only  in  Jouah ;  aad  Jonah  must  belong  to  tlie  later  Hebrew,  because  this  word  is  elsewhere  found  only  in 
Koheleth.  It  i-t  also  called  a  Rabbinism  in  Koheleth;  but  it  is  rather  a  Kohelethism  much  employed,  with  other  Kohe- 
lethiaius,  by  ihe  earliest  Rabbins,  because  that  book  was  a  great  favorite  with  them,  and  regarded  by  them  as  a  specimen 

of  the  more  elegant  and  courtly,  as  well  as  the  more  philosophical  Hebrew. — Ch.  is.  1,  '1^3^1 ;  it  has  the  same  meaniu'' 

here  with  "^13.  Ecclesiastes  iii.  IS,  to  expU/re — provf^  by  exploring — primary  sense,  separate,  puri/i/.  It  is  an  exaujple  of 
the  athnity,  or  of  the  interchange  of  meanings,  in  verbs  ain  wau  and  double  ain. — T.  L.} 


EXEGETICAL  A.MD   CRITICAL. 

1.  Vaihingek  deviates  from  the  above  analysis 
of  this  section  into  three  divisions,  but  only  so 
far  as  to  extend  the  first  division  simply  to  chap, 
ix.  3,  which  does  not  well  coincide  with  the  con- 
tents of  ver.  4-6.  that  clearly  refer  to  what  im- 
mediately precedes.  Several  commentators  be- 
gin a  new  section  with  chap.  ix.  11  [IIahn, 
indeed  a  new  discourse],  and  deny  in  this  way 
that  the  principal  theme  of  the  whole  piece — the 
contrast  between  the  inscrutability  of  human 
destinies,  aud  the  wisdom  which  still  retains 
its  worth,  and  is  to  be  sought  after  as  the  high- 
est good — is  also  treated  in  this  last  division, 
and  that  it  is  more  closely  allied  with  the  fore- 
going than  with  that  which  follows  ver.  17. — 
Hengste.nberq  also  very  improperly  separates 
vers.  11,  12  from  the  four  subsequent  ones,  with 
which  they  are  most  closely  connected ;  see  be- 
low at  ver.  13. 

Firs/  Strophe,  first  division.  Chap.  viii.  16,  17. 
The  universal  rule  of  God  is  unfathomable. — 
Whea  I  applied  mine  heart. — Lit.,  "gave;" 
comp.  chap.  viii.  9,  "^CfX3  introduces  the  longer 
primary  clause,  to  which  then,  in  ver.  17,  a  still 
longer  secondary  clause  corresponds,  introduced 
by  1  or  ■'.n'Xil  There  is  no  closer  connection 
with  the  preceding,  such  as  is  affirmed  by  Ro-  ' 
25 


SEN.MUELLER,  HiTziQ,  Hengstenbeko  and  Hahn, 
according  to  the  example  of  most  old  authors.' 
The  commendation  of  pleasure  in  ver.  15,  like 
the  earlier  praise  of  cheerfulness  [chap.  ii'.  24  ; 
iii.  22  ;  V.  IH,  20],  fittingly  closes  the  preceding! 
whilst  this  clause,  as  is  shown  by  '3  chap.  ix.  1, 
serves  as  a  basis  and  preparation  for  the  subse- 
quent retlectious. — To  know  wisdom,  and 
see  the  business. — Comp.  i.  13,  17.  The 
word  ]^J>;  is  here  as  there  the  travail  caused  by 
a  zealous  searching  after  the  grounds  and  aims 
of  human  action,  f.ate,  and  life.  —  For  also 
there  is  that  neither  day  nor  night.  '2 
here  gives  the  nature  and  operation  of  the  tra- 
vail;  or  is  inferential,  "so  that,"  as  Gen.  xl.  1.5; 
Ex.  iii.  ll,e/c.  [comp.  Vaihinger].  The  paren- 
thetical interpretation  of  this  third  clause  [Ew- 
AI.D,  Elster,  Hah.\,  etc  ]  is  also  unnecessary. — ■ 
"To  see  sleep"  is  equivalent  to  enjoying  sleep; 
comp.  Gen.  xxxi.  40;  Piov.  vi.  4;  Ps.  cxxxii.  4 
(Lat.  snmnum  videre). — -Ver.  17.  Then  I  be- 
held all  the  work  of  God.  nC'i'rD-'73-riX 
nD'ri'7N  is  the  accusative  of  relation  :  "  I  saw  in 
relation  to  all  the  work  of  God."  The  work  that 
is  done  under  the  sun,  that  we  find  lu  the  subse- 
quent clause,  is  the  same  as  the  "  work  of  Goci," 
the  universal  rule  of  the  Most  High  ;  and  the  in- 
ability to  find  this  work,  its  incomprehensibility 
and  inscrutability  [comp.  Ps-  cxlvii.  5;    Rom.  xi. 


124 


ECCLESIASTES. 


33]  form  from  the  beginning  the  principal  theme 
of  the  assertion.  To  ••  find  "  is  used  in  the  sense 
of  "to  comprehend,  to  fat  horn;"  comp.  iii.  11 :  vii. 
24. — Because  though  a  man  labour  to  seek 
it  out. — That  is,  however  much  he  may  try,  in 

spite  of  all  his  toil,  etc.  "It's*  ^p3*  is  equivalent  to 
1t?N'7— 1iyN3  [comp.  the  similar  crowding  of  re- 
lations in  Jonah  i.  7,  8,  12,  and  also  the  Aramaic 
T    S''^^],  and  signifies,  when  taken  together  with 

the  following  verb  '7bj7^,  "  with  that  which  is  in 
it,"  etc.;  that  is,  "with  that  which  there  is  in 
his  labor,"  or  "with  that  zeal  and  talent  percep- 
tible in  it."  Compare  Hitzig  on  this  passage,  who 
correctly  rejects  as   unnecessaiy  Ew.\ld's  eme.i- 

datiou  laX    '733  in  place  of  1t?«    W2,  although 

the  LXX..  Vulgate,  and  Syriac  seem  to  have  so 
read  it. — Yea  further,  though  a  vyise  man 
think  to  know  it.— TpX'  □«  "should  lie 
pi-esume,"  "should  he  attempt;"  comp.  Exod. 
ii.  14  ;   2  Sam.  xxi.  16. 

3.  First  strophe,  second  division.  Chap.  is.  1-3. 
,\.\\  men,  the  just,  as  well  as  the  unjust,  are  sub- 
ject to  the  same  fate,  especially  to  the  1  iw  of  mor- 
tality.— For  all  this  I  considered  in  my 
heart.  Namely,  when  I  applied  my  heart  to 
know  wisdom,  chap.  viii.  KJ.  ".A.11  tliis"  refers 
to  what  immediately  follows. ^Even  to  declare 

all  this.     The  infinitive  construct  with  7  ;  ^?27 

T 

continues  the  finite  verb,  as  elsewhere  the  infi- 
nitive absolute;  comp.  Isa.  xxxviii.  20;  x.  32, 
1-13  equivalent  to  113  (chap.  iii.  18)  is  found 
only  in  this  passage  in  the  0  T. — That  the 
righteous  and  the  wise,  and  their  \vorks, 
are  in  the  hand  of  God.  That  is,  wholly 
dependent  ou  Him,  nol  capable,  in  any  man- 
ner, independently  to  shape  their  life  ;  so  that 
their  best  actions  may  be  followed  by  the  sad- 
dest fate.  Comp.  Hk.ngste.nbebo  en  this  pas- 
sage, who  correctly  shows  that  there  is  affirmed 
an  unconditional  dependence,  not  of  human  ac- 
tion in  itself,  but  of  its  results  on  God. — No  man 
knoweth  either  love  or  hatred.  That  is, 
no  mail  kiiuwetli  in  advance  whether  (Jod  will 
grant  him  love  or  hatred  (i.  f.,  happiness  or  un- 
happiness)  ;  (Mioiiaklis,  Knobel,  V.mhi.ngeb, 
and  Henostenbeug  are  correct).  Others  read: 
"  No  man  knoweth  whether  he  will  loveor  hate;" 
[HiTzio,  Elster].  But  this  interpretation  is 
not  in  harmony  with  the  text,  and  would  give  a 
sense  which  is  foreign  alike  to  the  passage  and 
the  book,  and  for  which  chap.  ii.  5  cannot  be 
quoted  as  proof,  as  is  done  by  Hitzig. — By  all 
that  is  before  them.  That  is,  not  as  af- 
firmed by  HiERO.NY.MUs,  Geier,  and  Rose.nmuel- 
LER, — all  their  destinies  are  clear,  and  as  it  were 
visible  before  their  eyes,  but  the  reverse :  all 
their  destinies  lie  in  the  dark  uncertain  future 
before  them;  they  have  yet  everything  to  expe- 
rience, happiness  as  well  as  unhappiness.  good  as 
well  as  evil.  Comp.  vii.  14,  where  VIHiS  "be- 
hind    him "    signifies   just    the    same    as    here 


*[SBe  the  text  noto  nn  tliis  woni,  anil  tlie  simple  transla- 
tiun  of  tlie  VulKato  uud  LXX.,  which  camu  from  the  text  aa 
it  iB.— T.  L.J 


□n'J37  "before  them."  Knobel  unnecessarily 
insists  that  ^3  here  means  :  Everything  is  be- 
fore them,  everything  can  occur  to  them — even 
great  misfortune — a  sense  that  would  need  to  be 
more  clearly  indicated  by  the  context  than  is  her« 
the  case. — Ver.  2. — All  things  come  alike 
to  all.  That  is,  every  thing  happens  to  the 
wise  and  just  as  to  all  others  ;  the  just  have  no 
special  fortune,  tliey  share  the  common  fate  of 
all  (in  this  world  of  course).  K.nobel,  Ewald, 
Heiligstedt.  Umbreit,  and  Henostenberg  cor- 
rectly take  this  position,  whilst  Hitzig  and  Els- 
ter include  the  following  words  "inS  T^PP- 
and  so  bring  out  this  somewhat  obscure  and  dis- 
torted thought:     "All  are   as   all,  they  meet  one 

fate;"  but  Vaihinger  takes  73n  at  the  begin- 
ning of  the  verse  as  an  elliptical  repetition  from 
ver.  1 :  "  Yes  all !  Just  as  all  have  the  same  des- 
tiny." etc. — There  is  one  event  to  the  right- 
eous and  to  the  ■wicked.  Not  that  they 
are  the  offspring  and  the  victims  of  one  and  the 
same  blind  power  of  chance  [Hitzig],  but  they 
are  subjected  to  one  and  the  same  divine  provi- 
dence as  regards  the  issue  of  their  life.  Heng- 
stenberq  justly  says:  "Chance  (iTIpO)  just 
as  in  iii.  19  (comp.  ii.  14,  15),  does  not  form  the 
counterpart  to  divine  providence,  but  to  the  spon- 
taneous activity  on  the  part  of  the  just." — To  the 
good  and  to  the  clean  and  to  the  unclean. 
In  order  that  one  may  not  take  clean  and  unclean 
in  the  levitical  or  externally  legal  sense,  but  in 
the  moral  sense,  the  kindred  thought  of  3113 
(good)  precedes  that  of  "lin£3  (pure)  as  expla- 
natory.—  He  that  svreareth  as  he  that 
feareth  an  oath.  That  is,  the  frivolous 
swearer,  and  he  that  considers  an  oath  sacred. 
That  this  is  the  sense  is  plainly  seen  in  chap.  viii. 
2,  from  which  passage  it  appears  that  it  does  not 
enter  the  author's  mind  to  condemn  the  oath  in 
general  as  something  immoral.  VAim.NOER  is  of 
opinion  that  by  him  that  feareth  an  oath,  as  by 
him  that  does  not  sacrifice,  is  meant  an  Essene, 
or  at  least  a  representative  of  growing  Esseni- 
anism.  But  the  designation  is  by  no  means  clear 
enough  for  this ;  and  the  one  not  sacrificing  seem.^ 
clearly  to  be  a  wicked  contemner  of  the  levitical 
laws  concerning  the  temple  and  sacrifices,  and 
not  an  unreasonably  conscientious  ascetic  in  the 
sense  of  Essenianism. —  Ver.  3. — This  is  an 
evil  among  all  things  that  are  done  under 

the  sun.  1J1  733  J?T  cannot  mean  the  worst 
of  all,  e<c.  (R0SEN.MIJELLEK,  Vaihinger)  but  in 
the  absence  of  the  article  before  i'T  (comp.  the 
Song  of  Solomon  i.  8;  Jos.  xiv.  1.5,  etc.),  simply 
bad,  evil  among  all  things,  or  in  all  things: 
therefore  an  evil  accompanying  and  dwelling  in 
every  earthly  occurrence. — That  there  is  one 
event  unto  all.  Namely,  that  befalls  all. 
mpO  must  be  taken  as  in  verse  2,  and  points 
out,  therefore,  nol  what  one  meets  with  in  life, 
but  its  issue,  its  end.  The  equal  liability  of 
all  to  death,  even  the  good  and  the  just,  is  de- 
signated by  Koheleth  as  that  evil,  that  evil  thing 
that  is  mixed  with  every  earthly  occurrence: 
(comp.  Rom.  v.  14.  21  ;  1  Cor.  xv.  55  f  ;  Heb. 
ii.  15).     Yea,  also  the  heart  of  the  sons  of 


CHAP.  VIII.   16-17.— IX.  1-16. 


126 


men  is  full  of  evil ;  namely,  in  consequence 
of  this  their  liability  to  the  power  of  denth,  which, 
therefore,  also  in  addition  exerts  a  demoraluing 
effect  on  them;  comp.  chap.  viii.  11. — And  af- 
ter that  they  go  to  the  dead.  The  suffix  to 
Vinx    is  to  be  considered  as  neuter,  ("and  after 

this  condition,"  comp.  Jer.  li.  46),  not  masculine 
as  if  the  sense  were  "  and  after  it"  {i.  e.,  after 
this  life)  as  in  vi.  12;  x.  14.  The  preposition  of 
motion  (7X  in  IID'H^H  Sx)  ''indicates  that  the 
sense  of  'il  goes,'  is  to  complete  the  sentence," 

HlTZIG. 

4.  First  sirnphe,  conclusion.  Vers.  4—6.  In  spite 
of  the  presentation  just  given,  the  condition  oflhe 
living  is  ever  to  be  preferred  to  that  of  the  dead  — 
For  to  him  that  is  joined  (Zockler,  taking 
.'je  reading  inp'  translates  it,  "  who  is  it  that  is 
preferred?" — ^T.L  ).  Thus  according  to  the  k'tib 
^^p■,  pual  of  Tn3  •■  to  choose,  prefer,"  does 
Vaihinger  more  correctly  give  the  sense:  "There 
is  no  one  who  would  be  here  preferred  and  accept- 
ed, or  who  would  have  a  choice,  who  would  be  ex- 
empted from  death  ;  since  dying  isacommon  fate; 
each  one  must  go  to  the  dead  ;  but  in  death  there 
is  nothing  more  lo  hope."  In  the  same  way,  sub- 
stantially, does  Elster  translate,  except  that  he 
punctuates  "inD],  and  therefore  gives  it  actively ; 
"  For  who  has  any  choice  ?"  Many  later  com- 
mentators adhere  to  the  k'ri  ^3^^  which  the 
Ixx.  read  (r/f  o?  Kotvotvcl  npb^  irdvTa^  rove  i^(bvTa<;) 
together  with  Symmachus  and  the  Targum. 
They  tr.anslate,  therefore,  with  Ewald,  "  who  is 
joiued  to  the  living  h.as  hope,"  or,  with  Hitzig, 
interrogatively,  "  who  is  it  who  would  be  joined 
to  all  the  living?"  But  the  sense  tlius  arising 
makes  a  very  forced  *  connection  ;  and  the  trans- 
lation of  Hahn,  who  takes  the  word  "l^n  in  the 
sense  of  "charming,"  is  open  to  very  weighty 
linguistic  objections. — To  all  the  living  there 
is  hope.  Literally.  "  lor  all  living,"  fur  all  as 
long  as  they  live.  The  grammatical  expression 
does  not  accord  with  Hengstenberq's  inierpre- 
tation:  "One  may  trust  to  all  living;"  for  Sx 
is  used  with  the  verb  nD3  (Ps  iv.  0;  xxxi.  7)', 
laui  nut  with  the  substantive  llRQi  for  ihe  iu- 
troiluclioa  oflhe  one  in  whom  the  confidence  is 
l^aceJ.  Comp.  Job  xi.  18.— For  a  living  dog 
is  better  than  a  dead  lion.  For  Ihe  must 
contemptible  and  hateful  thing  that  lives  (comp. 
for  the  proverbial  use  of  the  dog  in  this  relation, 
1  Sam.  xvii.  43 ;  2  Sam.  ix.  8 ;  Isa.  Ixvi.  8  ; 
Matt.  XV.  26;  Rev.  xxii.  15,  etc.)  is  more  valua- 
ble than  the  most  majestic  of  all  beasts  if  it  is 
dead;  (for  the  majesty  and  glory  of  the  lion  as 
the  king  of  beasts,  consult  Isa.  xxxviii.  13  ;  Ho- 
sea  xiii.  7;  Lamentations  iii.  10;  Job  x.  16). 
This  proverb  is  also  known  to  the  Arabs.  See 
GoLius,  Adijy.   Cent.  2,  n.  3. 

Ver.  5.— For  the  living  know  that  they 
shall  die.  The  consciousness  of  Ihe  neces- 
sity of  death,  is  here  presented  not  as  the  only, 
but  yet  as  llie  characteristic  superiority  of  the 
living  over  the  dead,  just  as  if  only  the  necessity 

"[It  may  well  be  said,  on  the  other  hand,  that  the  exceed- 
ingly loiced  reudering  ol  Zoceler  and  Vaihino£R  snow  that 
t  lie  e-omniOD  translation  '-joiniui,  associate,''  and  the  read- 
Jug  ISn""  on  which  It  18  grounded,  are  correct  — T.  L.] 


of  death  were  the  object  of  human  knowledge — 
an  individualizing  statement  of  an  ironical  and 
yet  most  serious  nature. — Neither  have  they 
any  more  reward.  Not  that  they  have  had 
tlieir  share  (Hitzig)  but  that  God  no  longer  ex- 
ercises retributive  justice  towards  them,  because 
tliey  are  wanting  in  conscious,  personal  life. 
The  fact  of  a  retribution  in  a  world  beyond,  is 
only  apparently  denied  here,  for  the  author  now 
sees  only  the  conditions  of  this  world;  on  the 
subsequent  fate  of  a  spirit  returned  to  God  he  is 
for  Ihe  present  entirely  silent  (cliap.  xii.  7;  comp. 
xi.  9)  — For  the  memory  of  them  is  for- 
gotten. So  entirely  do  the  dead  remain  with- 
out reward;  not  even  the  smallest  thing  that 
could  profit  them  here  below,  not  even  the  pre- 
servation of  their  memory  with  their  posterity, 
is  granted  lo  them.  Comp.  Ps.  xxxi.  12;  Job 
xiv.  21.  It  is  doubtful  whether  ^Dt  "memory" 
is  intended  to  rhyme  with  the  preceding  "^DiS 
"  reward  "  (as  Hitzig  supposes).  It  is  more 
probable  that  such  a  rhyming  is  made  in  Ihe  fol- 
lowing verse  between    CDnNJt:'   and   □ilXJp.— 

T  T :  TT  :  I 

Ver.  6.  A  continued  description  of  the  sad  fate 
of  the  dead;  "from  the  very  beginning  with 
touching  depth  of  tone,  a  strain  of  lamentation 
overpowering  the  author"  (HiTZio).  Also 
their  love  and  their  hatred  and  their  envy 
is  now  perished.  That  is,  not  that  they  are 
deprived  of  the  objects  of  their  love,  hatred,  or 
envy  (Knobel),  but  these  sentiments  and  activi- 
ties themselves  have  ceased  for  them ;  as  ^'XSI 
they  are  destitute  of  all  affections,  interests,  and 
exertions,  and  lead  rather  a  merely  seeming  life. 
(Rose.nmceller,  HtTziG).  The  sad  existence  of 
departed  souls  in  Scheol,  as  described  in  Job 
xiv.  11  ff.,  seems  here  to  hover  before  the  author, 
just  as  in  ver.  10  below,  he  expressly  speaks  of 
it.  It  is  significant  that  he  denies  them  love  as 
well  as  hatred,  and  would  seem  thereby  to  mark 
their  condition  as  one  extremely  low. 

5.  Second  s  rophe,  vers.  7-10.  On  account  of 
this  superiority  of  life,  compared  with  the  condi- 
tion of  Ihe  de.ad,  and  the  uncertainly  of  human 
fate  in  general,  it  behooves  us  to  enjoy  life  cheer- 
fully (vers.  7-9),  and  to  use  it  zealously  in  the 
activity  of  our  vocations  (ver.  10). — Go  thy 
w^ay,  eat  thy  bread  writh  joy,  and  drink 
thy  wine  with  a  merry  heart.  (Comp. 
ii.  24;  v.  19).  This  collective  triad,  "eat, 
drink,  and  be  merry,"  is  here,  as  it  were,  in- 
creased to  a  quartette;  joy  being  doubly  ilesig- 
nated,  first  as  it  finds  its  expression  in  cheerful 
adornments  of  tiie  body  and  appropri.ate  orna- 
ment, and  then  in  loving  unison  with  a  wife. — 
Wine*  is  used  as  a  symbol  and  producer  of  joy, 
and    also    in    chap.   x.   I'J;  Gen.   xxvii.  25;  Ps. 

civ.  15,  etc.  For  3iD-3^3,  "  of  joyful  heart, 
gay,"  comp.  1  Sam.  xxv.  38;  also  chap.  vii.  3 
of  Ihe  foregoing. — For  God  now^  accepteth 
thy  works.  That  is,  not  that  God  finds  plea- 
sure in  just  this  eating,  drinking,  itc.  (HiTzio), 

*["And  merrily  drink  thy  wine."  No  whiTe  do  we  find 
more  of  the  Bacchanalian  expression,  and  yet  Zocklee  would 
regard  it  here  as  the  "innocent  and  normal  use  ot  wiue." 
(See  his  comment  on  x.  19):  whilst  elsewhere,  with  no  dif- 
lerence  of  language,  it  denotes,  he  says,  Ihe  "cornij.lmi; 
and  lit  entious  u-e  '  The  irony  of  the  passage  is  shuwn  ;•' 
once  hy  comparing  it  with  vii.  2  and  ii.  :i. — T.  L.^ 


126 


ECCLESIASTES. 


but,  thy  moral  cor.dnct  and  efforts  have  long 
pleased  Him.'*  wherel'orc  tlum  mayst  hope  in  the 
future  surely  to  receive  ihy  rewjirJ  I'roai  H'nn. 
(HENGSTENEEno  coiTectly  takes  this  position). — 
Ver.  8.  Let  thy  garments  be  alv7ays  white. 
While  garments  are  the  expression  of  fesiive 
joy  and  pure,  calm  feelings  in  the  soul,  comp. 
Kev.  iii.  4  f. ;  vii.  9  ff.  Koheleth  could  hardly 
have  meant  a  literal  observance  of  this  precept, 
80  that  the  conduct  of  Sisinnius,  Novatian 
bishop  of  Constantinople,  who,  with  reference 
(o  this  passage,  always  went  in  white  garments, 
was  very  properly  censured  by  Chrysostom  as 
Pharisaical  and  proud.  Hengstenberg's  view- 
is  arbitrary,  and  in  other  respects  scarcely  cor- 
responds to  the  sense  of  the  author:  "White 
garments  are  here  to  be  put  on  as  an  expression 
of  the  confident  hope  of  the  future  glory  of  the 
people  of  God,  as  Spener  had  himself  buried  in 
a  white  coffin  as  a  sign  of  his  hope  in  a  better 
future  of  the  Church." — And  let  thy  head 
lack  no  ointment.  As  in  2  Sam.  xii.  20; 
siv.  2  ;  Isa.  Ixi.  3  ;  Amos  vi.  6 ;  Prov.  xxvii.  9  ; 
Ps.  xlv.  8,  so  here  appears  the  anointing  oil, 
which  keeps  the  hair  smooth  and  makes  the  face 
to  shine,  as  a  symbol  of  festive  joy,  and  a  con- 
trast to  a  sorrowing  disposition.  There  is  no 
reason  here  for  supposing  fragrant  spikenard 
(Mark  xiv.  2),  because  the  question  is  mainly 
about  producing  a  good  appearance  by  means  of 
the  ointment,  comp.  Ps.  cxsxiii.  2. — Ver.  9. 
— Live  joyfully  with  the  wife  whom 
thou  lovest.  That  is,  enjoy  life  with  her, 
comp.  iii.  1  ;  Ps.  xxxiv.  12;  and  also  ch-ip. 
vii.  28,  above,  to  which  express-ion,  apparently 
directed  against  all  intercourse  with  women, 
the  present  one  serves  as  a  corrective. — All 
the  days  of  the  life  of  thy  vanity.  This 
sliort  repetition  of  the  preceding  ("all  the 
days  of  tby  vain  life,  wliich  he  has  given  thee 
under  the  sun")  is  left  out  of  the  Septuaymt  and 
Ckaldaic,  but  is  produced  in  the  Vuhjate^  and 
should  be  by  no  means  wanting,  because  it 
points  with  emphasisf  to  the  vanity  of  lite  as  a 


•fAa  there  ia  nothins  said  al)iiut  moral  conduct  in  the 
t-^xt,  or  iiiiy  uthe  ■  conduct  fxcept  unrestrmned  euiing  and 
drinking;,  tliis  remark  of  Zocklkr's  is  pt-rft-ctly  gratuit'tus. 
If  it  ia  to  lie  taken  as  seriou.n  advice  of  Koheleth,  then  Hit- 
zig's  view  IS  \'av  more  logical:  "  It  is  just  this  eating,  drink- 
ing, ftc.y  that  God  approvr-s  beforehand,  so  that  you  can 
indulge,  wirhont  any  scruple  to  disturb  your  sensual  joy." 
How  contrary  this  in  to  other  declarations  of  Kobeleih  we 
hiive  elsewhere  shown.  How  utterly  opposed  it  ia  to  other 
numerous  passages  of  Scripture  need  not  be  pointed  out. 
It  is  equivalent  to  saying  G  'd  wilt  never  *' bring  tbe^  into 
judgment"  for  it,  or  that  He  is  utterly  indiflfereut.  See  the 
Appendix  to  this  Division,  p.  loi. — T.  L.] 

tfVer.  9.  "  Tht  days  of  thy  vain  li/e**  or,  more  litetally, 
"a/ZiAe  days  of  the  life  of  thy  vanity ."  I  he  ixx.  left  t'Ut 
this  Second  mention  because  tliey  re;:arded  it  as  a  mere  ri^- 
petition.  Mvrtin  Gtlf.R  would  conii>*ct  it,  not  witi  the 
former,wiiich  he  says  would  be  odv'Sa  rcpHHio,  but  specially 
with  what  is  said  al)i'iit  the  wife  as  indicating  th;it  the  con- 
jugal relation  continues  through  life,  as  also  the  idea,  Luke 
xxvi.  36,  that  there  is  no  marriage  in  th"  other  world. 
Other  commentators  h  ive,  in  like  manner,  been  disturbed 
by  it,  but  it  only  shows  that  no  amount  of  piety,  or  of 
It-arning,  will  tit  a  man  to  be  a  true  interprcior  of  this 
bo"k  without  something  of  tlie  poetic  spirit  by  which 
it  is  pervaded.  It  is  not  emphasis  merely,  much  less  an 
enforced  niotiie  to  joy.  that  this  repelition  give;*  us,  as 
liiTZio  and  ZiicKLER  maintain,  but  a  most  exquisite  pathos  in 
view  of  the  iraositoritiees  and  poverty  of  lile.  The  style 
of  diction  reveals  the  style  of  thought,  showing  how  f«r  it 
\a  from  the  Epicurfan  seininient  of  any  kind,  wheth-r  gv^ss 
or  modt-rate.  It  .a  the  languaire  ot  on<'  musing,  soliloqui- 
zing, fiilt  of  some  tiiUehiiig  thought  that  causes  him  to 
lingrT  over  his  words,  niiU  keep  their  sud  music  in  his  ear. 


principal  motive  to  joy. — For  that  is  thy 
portion    in    this   life   and   in    thy   labor. 

cic.  That  is,  for  this  cheerful  and  moderate 
enjoyment  of  life  shall,  according  to  the  will  of 
God,  compensate  thee  for  the  toil  and  labor 
which  this  life  brings  with  it;  comp  ii.  10; 
iii  22;  v.  18. — Ver.  10. — Whatsoever  thy 
hand  findeth  to  do,  do  it  vvith  thy  might. 

The  word  '1^33  is  by  the  Vulyate  and  most 
modern  authors  joined  to  HC'^,  whilst  accord- 
ing to  the  accents  and  the  collocation,  it  belongs 
to  what  precedes.  But  it  is  a  vigorous  doing, 
nevertheless,  that  is  here  recommended  ;  for  the 
sense  is  clear:  whatsoever  presents  itself,  is  to  be 
performed  with  thy  strength,  whatsoever  offera 
itself  to  thee  as  an  object  for  thy  exertion,  that 
do  I  For  the  expression,  **  whatsoever  thy  hand 
findeth  to  do,"  comp.  1  Sam.  x.  7;  xxiii.  8; 
Judges  ix.  33;  also  Isa.  x.  13,  14. — For  there 
is  no  ^7ork  nor  device,  etc,  in  the  grave 
whither  thou  goest.  comp.  ver.  6.  As  Ko- 
heleth gives  a  motive  here  in  his  admonition  to 
an  active  life,  by  pointing  to  the  lifeless  and  in- 
active condition  of  departed  souls  in  the  realm 
of  death,  so  speaks  Christ  in  John  ix.  4:  kfie 
t^el  epyd^eaOac  fuf  ?}fj.ipa  iariv  ep^fraf  vv^  ore  oi'dcit; 
(Mvarai  ipya^Ecdai.  Since  the  vi^  (night)  men- 
tioned in  John   Ix.  4  and  elsewhere,  is  clearly 

something  else  than  the    ni<p  of  this  passage, 

tiiere  is  no  definite  reference  to  the  latter,  as 
IlENGSTENnERG  affirms,  but  between  the  two  as- 
sertions there  is  a  certain  analogy. 


There  are  examples  of  it  in  the  Greek  poets,  especially  in 
lloMEK,  which  have  led  the  ancient  writers  on  rht-toric  to 
give  it  a  technical  name.  Thus  Plutarch  cmIIs  it  ewa^-o^opa, 
and  so  also  the  later  wiiter  MACRUBiUii,  Saturnal.  Lib. 
IV.  G,  more  particularly  describes  it :  JVascitur  pathos  et  df^ 
repftitione.  quam  GrsECi  inava<^opa.v  vacant,  cum  senterUix  ah 
iisdem  niiminibus  incipiitnt :  '"  Pathos  also  lomes  from  repe- 
tition, which  tlie  Greeks  call  epunaphtira,  viheu  senteu^e^ 
bigin  from  the  same  words."  It  receives  Bume  of  its  heat 
illustrations  from  pa'isuges  in  iht^  Iliad,  such  us  xx.  371, 
xxiii.  641,  and  especially  xxii.  126.  which,  though  very  dil- 
ferent  from  this,  in  other  re-pects,  has  this  tame  kind  of 
p'tthetic  repetition.  It  is  Hector  soliloquizing  in  the  tima 
of  his  awful  danger  from  the  near  approach  ol  Achilles — 

ou  y.ev  irwy  vvv  itniv  airb  &pvo%  oii5'  an-b  TrerpTj?, 

Ttu  oapt^'^ei-at,  are  napBivo^  ijt^eo?  re, 

iraptfei'os — ^t'fleos  t'  oapi^ejov  dAAjjAoicrtv. 

No  tin-e  Pt  such  a  frieiiilly  parley  now. 

As  wlien  Irom  o.ik  and  rock,  thf  youth  and  maid, 

Tht  youth  and  maid,  ho.d  pitrlunce  sweet  together. 
V'Ty  different  is  the  Fentence  of  Solomon  in  its  subject  mat- 
ter, but  like  it  ill  pathos,  in  tlie  prculiar  repetitive  diction 
to  vvhich  it   gives  rise,  and  the  niusmg  st^te  of  soul  from 
which  it  flows: 
Go  then,  with  gladneas  eat  thy  bread,  ai^d  merrily  drink  thy 

wint*, 
Thy   garments    ever   white,    thy   head    with    fragrant    oil 

adorned; 
Knjoy  with  hrr  whom  thou  dost  love,  Oie  days  tf  thy  vain 

life,— 
The  days  of  thy  vain  life,  the  all,  that  God  hts  given  to  theo 

Beneath  the  suu. 
It  is  iu'leed  irony,  but  not  that  of  Fcorning  sarcasm,  nor  of 
hearlieBS  satire.  It  is  the  ir.-ny  r.f  Scripture,  full  ol  a 
mMuru  ul  tenderness,  taking  this  as  its  mo.st  impressiv.i 
torm  ol  serious  admonition.  Interpieted  in  its  epirit,  and 
even  by  what  is  rlieturically  revealed  upou  its  face,  tuere  i-t 
no  contradiction  between  it  and  vii,  2,  3;  ii.  2;  and  othei 
p:u*sage8  in  this  book  that  repres'-nt  --oiinety,  and  even  sad- 
n*-ss.  aa  morally  and  spiritually  better  for  nmn  than  mirfh. 
We  have  dwelt  more  Jully  on  these  topics,  and  at  the  haza'd 
of  some  repetition,  in  the  extended  excur.-'US  on  the  allet-'fd 
Kpiciireanicmot  Koheleth,  p.  liH.  It  has  been  dime,  bec:iUrt« 
no  ideas  cugiicsted  by  the  book  seeiii»-d  mor^  important  in 
their  bearing  npou  its  thorough  inteipretatii,n. — T.  L.J 


CHAP.  VIII.  16-17.— IX.  1-16. 


IL'7 


6.  Third  strnphe.  Introduction.  Vers  11  and 
12.  Human  actions  in  this  world  depend  en- 
tirely on  divine  fate,  and  their  success,  therefore, 
is  too  often  in  no  comparison  with  the  real  ability 
and  strength  of  the  actor.  — I  returned.^ 
Comp.  chap.  iv.  1.  For  the  infinitive  absolute 
ns!"\1  comp.  chap.  viii.   0. — That  the  race  is 

not  to  the  s'wift,  nor  the  battle  to  the 
strong.  These  remarks  serve  only  to  illustrate 
what  follows  :  "Neither  yet  bread  to  the 
■wise,  nor  yet  riches  to  men  of  under- 
standing, nor  yet  favor  to  men  of  skill." 
in  favor,  as  in  Ex.  iii.  'J-  :  xi.  3  ;  xii.  30,  elc. 
— But  time  and  chance  happeneth  to 
them  all — That  is,  the  success  of  human 
actions  depends  wholly  on  that  higher  power 
which  controls  the  change  of  seasons,  and  per- 
mits men  to  be  met  sometimes  by  this,  some- 
times by  that  (i^JS)  which  "happens,  meets;" 
(comp.  1  Kings  v.  18).  A  New  Testament  paral- 
lel is  found  in  Horn.  ix.  16,  where,  instead  of 
time  and  chance,  divine  mercy  is  called  the 
highest  power  in  all  human  affairs. — Ver.  12. 
For  man  also  knoweth  not  his  time. 
A  conclusion,  a  vuijuri  ad  mmus.  *'  Even  over 
his  time  itself,  over  his  person  and  his  life,  to 
eay  nothing  of  his  actions  (ver.  11),  there  is  a 
controlling  power  outside  of  him"  (Hitzig). 
The  "  time  "  of  a  man  is  here  clearly  equivalent 
to  the  time  of  his  destruction;  as  elsewhere  the 
"day,"  of  Job  xviii.  20;  or  the  "hour,"  Job 
xii.  '21  ;  Mark  xiv.  41.  I'omp.  also  chap.  vii.  17 
preceding. — As  the  fishes  that  are  taken. 
For  net,  and  noose,  and  trap,  as  symbols  of  the 
judgments  overtaking  men,  comp.  Hosea  vii.  12; 
Ezek.  xii.  13;  xxxii.  3;  Prov.  vii.  23;  Luke 
xxi.  35. — So  are  the  sons  of  men  snared. 
□-E/p^V  Part.  Pual  see  Ew.  |  169.  d.     The  word 

strikingly  represents  the  helpless  condition  of 
men  in  the  presence  of  divine  destiny,  that  can 
put  an  end  to  their  life  at  any  moment,  as  the 
fowler  who  suddenly  robs  of  its  life  the  bird 
ciMght  in  the  snare.  An  allusion  to  the  catas- 
trophe threateneil  to  the  Persian  kingdom  by  a 
ne.v  universal  monarchy,  the  Macedonian,  is  not 
found  in  the  passage,  as  Hengstenberg  sup- 
poses. 

7.  Third  strophe.  Conclusion.  Vers.  13-16. 
In  spite  of  that  dependence  of  human  destiny 
and  success  on  a  higher  power,  which  often  vio- 
lently interferes  with  tljem.  wisdom  remains, 
nevertheless,  a  valuable  possession,  still  able  to 
effect  great  results  with  inconsiderable  means 
of  an  external  character,  as  is  seen  in  the  ex- 
ample of  a  poor  and  desj^ised  man,  who,  by 
his  wisdom,  became  the  deliverer  of  his  native 
city  from  threatening  danger  of  destruction. 
"Whether  this  example  is  a  purely  feigned  didac- 
tic story  (thus  think  Hexgstenbeug,  Luther, 
Mercerus,  St.^rke,  et  at),  or  whether  it  re- 
fers to  an  historical  fact  within  the  experience 
of  the  author,  must  remain  uncertain,  on  account 
of  the  general  characterof  the  description;  and 
this  so  much  the  more  so,  because  the  only  pas- 
sage that  could  seem  to  refer  to  a  definite  fact 
irnm  Persian  hi.-tory  (ver.  15)  is  of  doubtful 
exposiiion.  —  This  wisdom  have  I  seen 
also   under   the  sun.     (Zuckler,  this  have  I 


seen   as    wisdom).       The    words   'iTXl    ill    QJ 

/  -        •     T 

nODn  must  clearly  be  thus  translated  (comp. 
the  similar  construction  in  chap.  vii.  25),  not, 
"thus  also  saw  I  wisdom,"  elc.  (thus  usually), 
or,  "  this  also  have  I  seen :  wisdom,"*  etc.  (as 
Hitzig  renders  it,)changing  rll  into  DI. — And 
it  seemed  great  unto  me,  i.  f..  it  appeared 
large,  couip.  Jonah  in.  3. — Ver.  14. — There 
■was  a  little  city,  and  fe^w  men  writhin  it. 
Tliat  is,  not  few  inhabitants  in  general,  but 
few  lighting  men  available  for  defence — a  cir- 
cumstance which  shows  the  danger  of  the  city 
to  be  so  much  greater,  and  the  merits  of  its  de- 
liverer to  be  so  much  more  brilliant. — And 
there  came  a  great  king  against  it.  We 
cannot  deduce  from  the  expression  that  the 
great  king  was  the  Persian ;  because  the  predi- 
cate 7nj  attributed  to  the  hostile  king  serves 
mainly  to  show  the  contrast  to  the  smallness 
of  the  city,  and  the  great  size  of  the  army 
led  against  it. — And  built  great  bulw^arks 
against  it.  Q''lli'3  (from  "lli'S  "an  instru- 
ment for  seizure,"  hence  sometimes  a  "net;" 
e.  g.  vii.  26)  is  here  used  only  in  the  significa- 
tion of  bulwarks,  and  must  therefore  not  here 
be  confounded  with  the  more  customary  C3")li'0 
(Deut.  XX.  20;  Micah  iv.  14),, as  two  manuscripts 
here  read. — Ver.  15.  Now  there  ■was  found 
in  it  a  poor  Twise  man.  Literal,  "one  found 
in  it,"  impersonal — not,  "  he,  the  king  found." 
— Yet  no  man  remembered  that  same 
poor  man.  [Zouklek  renders  in  the  pluper- 
tect  "had  remembered,"  etc.,  and  then  makes 
it  the  ground  of  the  remarks  that  follow. 
— T.  L.]  We  can  neither  urge  against  this  plu- 
perfect rendering  of  ^31  X  ;  D1X1  the  circum- 
stance that  the  one  in  question  is  here  designated 
as  *3p3  U/'X  and  not  as  DDn  (for  the  predi- 
cate poor  is  clearly  to  point  out  why  they  did 
not  remember  him — ),  nor  also  the  contents  of 
the  following  verse.  For  in  it  the  emphasis  lies 
upon  the  commendation  of  wisdom  contained  in 
the  first  clause,  not  on  the  subsequent  restrictive 
remark  concerning  the  contempt  and  disregard 
that  it  often  meets  with.  V.iihinger  is  correct 
in  his  deviation  from  Hitzig,  Ewald,  Elster, 
and  most  modern  authors,  who,  like  the  Vulgate 
and  Luther,  translate:  "no  man  remembered." 
As  certain  as  this  sense,  according  to  which  the 
discussion  would  be  concerning  a  deliverer  of 
his  country,  rewarded  witli  the  ingratitude  of 
his  fellow-citizens,  is  approacheii  neither  through 
language  nor  connection,  just  so  certainly  may 
we  not  (with  Ewald  and  seme  ancient  authors) 
here  find  an  allusion  to  Themislocles  as  deliverer 


*[A  much  cleHrer  eenee,  iind  better  adapted  to  thewlinlc 
^pil■it  of  thtj  pussHge,  is  uljtuiued  by  takiug  ilODn  ia  t.i,: 

T  :  T 
coii'TetP,  like  the  Greek  to  oo^ov,  lur  (i  wise  itdna,  a  ])n»- 
I  leiii,  a  aiysti-r.i',  KonietUiiig  t.  at  leqiiU'ea  widiiuui  tu  explain 
it.  [iucii  us.-  ol  it,  tliungll  nia  ...una  elsewhere  iu  tile  He- 
brew, IS  juwtilled  by  Ihe  per.eetly  parallel  Greek  idiom,  and 
I  y  what  16  UeiiiHiided  to  lepregeut  the  peculiar  thiukiiig  id" 
tills  liuok.  'li.e  luyetery,  puzzle,  to  aty^tov,  (fnAoerotfuj/ia, 
^)7TTj^a,  iTujuiry.  i.i  the  cur  uiis  case  wliicb  be  is  goiu;i  to 
stale.  The  Use  of  rr^On.  elmp.  vii.  25,  is  quite  drsMuil  :ir. 
T  :    T 

This  view  is   cnfiruied  by  vh-M   follows,  "iui!   i*     eeiucd 
great  to  liie."^ — X.  L.j 


128 


ECCLESIASTE3. 


of  Alliens  from  the  hand  of  Xerxes:  and  this  lat- 
ter so  much  the  less  because  Athens  could  scarce- 
ly have  been  designated  by  the  author  as  l'^ 
nJtap.  HlTZ!0  is  of  opinion  that  the  besieged 
city  is  the  little  sea  port  Dora,  vainly  besieged  by 
Antiochus  the  Great  in  the  year  218  (Polyh.  v. 
66) ;  but  nothing  is  knovpn  of  the  deliverance  of 
this  city  by  a  "  poor  wise  man,"  and  for  many 
reasons  the  epoch  of  this  book  cannot  be  brought 
down  to  so  late  an  era  as  that  of  Aiitiochus  Mag- 
nus. Conip.  the  Introduction,  J  i.  Obs.  3.— Ver. 
16.  The  moral  of  the  story,  is  given  in  the  words 
nf  Koheleth  uttered  immediately  after  he  had 
lieard  it.— Then  said  I,  wisdom  is  better 
than  strength.  Comp.  similar  sentences  in 
chap.  vii.  19,  I'rov.  xiv.  29 ;  .\vi.  32;  xxi.  22; 
xxiv.  5.— Nevertheless  the  poor  man's  wis- 
dom is  despised.  These  words,  which  again 
limit  the  praise  of  wisdom  expressed  above, 
depend  also  on  the  expression,  "  Then  said  I." 
Thi^y  refer,  according  to  ver.  1.5,  to  the  fact  that 
in  the  beginning  no  one  had  thought  of  the  wis- 
dom of  (hat  deliverer  of  the  city— and  not  even 
of  the  ingratitude  afterwards  shown  to  him,  or 
of  not  having  followed  his  wise  counsels  (which 
latter  view  however  would  be  in  antagonism  with 
ver.  15,  according  to  which  the  sorely  pressed 
city  was  really  delivered). 

DOCTRINAL    AND    ETHICAL. 
( With  Uomilelical  Hints.) 

As  the  previous  section  contained  a  series  of 
ethical  precepts  with  an  anthropological  founda- 
tion (similar  to  the  one  preceding  it)  so  is  this 
one  a  combination  of  ^/(fo/o,'/2ca/ and  ethical  trutlis, 
which  the  auihor  lays  to  the  heart  of  his  readers. 
And  it  is  especially  tlie  doctrine  of  the  incompre- 
hensibility of  the  decrees  and  judgments  of  Cioil, 
and  of  tlie  hidden  character  of  His  universal  rule 
that  the  autiiur  treats,  and  from  which  he  de- 
rives the  duties  of  a  cheerful  enjoyment  and  use 
of  the  blessings  of  life  (ix.  7-9)  of  an  untiring 
activity  (ix.  10)  and  of  continued  striving  after 
practical  wisdom  as  a  possession  that  is  valuahle 
under  all  circumstances.  The  contents  are  there- 
fore similar  to  tliose  of  chap,  iii.,  only  that  there 
the  principal  thought  is  of  the  conditioning  and 
restrictive  character  of  the  divine  counsels  and 
acts  of  universal  rule  ;  here,  on  the  contrary,  the 
prominent  idea  is  their  hidden  and  unsearchable 
nature  (Rom.  ix.  33  ;  1  Cor.  xiii.  12).  This  sec- 
tion is  also  in  close  relation  with  chap,  vi.,  espe- 
cially in  regard  to  its  ethical  and  practical  pre- 
cepts (comp.  ix.  9,  with  vi.  12;  ix.  14,  v/ith  vi. 
8  ;  ix.  1-0,  with  vi.  2-6,  etc.),  only  that  from  tlie 
former,  the  conclusions  drawn  are  mainly  seri- 
ous and  gloomy,  while  from  the  latter  they  are 
predominantly  cheerful. 

Homily  on  the  whole  section.  The  thought  of 
the  brevity  of  human  life,  and  the  obscurity  of 
that  which  awaits  us  in  it,  should  not  discourage 
but  impel  us  to  a  ready  and  cheerful  use  of  the 
blessings  granted  us  here  below,  as  well  as  of  the 
powers  for  atruly  wise  exertion  ;  or  more  briefly  : 
Of  the  blessing  and  value  of  retleclions  concern- 
ing deaih,  as  an  impulse  to  ihe  zealous  fulfilment 
of  the  avocations  of  life. 


HOMILETICAL  HINTS  TO  SEPAR.ME   PASSAGES 

Chap.  viii.  16,  17.  Hieeonymus  : — He  shows 
that  there  are  causes  for  all  things,  why  each 
thing  should  thus  be,  and  that  there  is  righteous- 
ness in  all,  though  they  may  be  latent  and  be- 
yond the  comprehension. — Zf.yss:  a  Christian 
should  neither  show  himself  negligent  in  inves- 
tigating the  works  of  God,  nor  too  curious. — 
Hansen:  God's  works  that  He  performs  among 
the  children  of  men  have  eternity  in  view,  and 
nothing  short  of  eternity  will  open  up  to  us  their 
inner  perfection.  Rev.  xv.  3. — Berlenb.  Bible  : 
— 0  ye  poor  blind  men,  who  think  to  fathom  by 
your  wisdom  the  cause  of  divine  providences  : 
ye  are  indeed  greatly  deceived!  You  condemn 
everything  that  surpasses  our  understanding, 
when  you  should  rather  confess  that  these  things 
are  so  much  the  more  divine,  the  more  they  sur- 
pass your  comprehension.  The  more  trouble  you 
take  to  fathom  the  secrets  of  wisdom  by  your 
own  study,  so  much  the  less  do  you  attain  your 
goal.  The  true  test  that  a  man  possesses  genuine 
wisdom,  is  when  he  is  assured  that  he  cannot 
comprehend  the  mysteries  of  God  as  He  deals 
with  souls. — Hencstenberg  : — Blessed  is  the 
man  who  accepts  without  examination  all  that 
God  sends  him,  in  the  firm  tru.-^t  that  it  is  right, 
however  wrong  it  may  appear,  and  that  to  those 
who  love  God  all  things  must  bo  for  the  best. 

Chap.  ix.  1-3.  Bren2  (ver.  1): — There  are 
those  whom  God  loves  and  whom  He  hates.  For 
He  docs  not  cast  off  the  whole  human  race, 
though  He  might  justly  do  so  ;  neither  does  He 
embrace  all  men  in  His  favor;  but  to  some  He 
deigns  lo  grant  His  mercy,  whilst  others  He  leaves 
to  their  own  destruction.  There  is,  however,  no 
one  who  can  know  by  any  external  sign,  whom 
God  receives  or  rejects. — (  Ver.  2,  3).  Whoever  in 
faith  looks  into  the  word  of  God  may  easily  know 
that,  though  the  wicked  may  now  seem  to  have 
the  same  fortune  with  the  pious,  there  shall  come, 
at  last,  a  clear  discrimination  between  the  good 
and  the  bad,  adjudging  the  one  class  to  eternal 
pnnisliment,  the  others  to  Ihe  happiness  of  ever- 
lasting life. — Geier  (ver.  2,  3).  We  cannot  judge 
of  the  condition  of  the  dead  after  this  life,  by  our 
re.ison,  but  only  by  its  accordance  with  the  re- 
vealed word  of  God. — Hansen: — We  are  to  as- 
cribe it  to  the  peculiarities  of  this  present  life, 
if  the  just  suffer  with  the  wicked ;  Sirach 
xl.  1  ff. 

Zkyss: — A  child  of  God  should  love  this  life 
not  on  account  of  temporal  prosperity,  but  for 
the  honor  of  God,  and  the  welfare  of  his  neigh- 
bor. Cramer: — So  long  as  the  wicked  lives,  it 
is  better  for  him  than  if  he  is  dead,  since  he  has 
yet  time  to  repent.  But  when  he  is  dead  then 
all  hope  for  him  is  lost.  Starke  : — .\theisfs  live 
in  the  foolish  delusion  that  .after  death  all  is  over 
and  that  the  soul  ceases  with  the  death  of  the 
body  ;  but  they  will  receive  the  most  emphatic 
contradiction  on  the  great  day  of  judgment. 

Vers.  7-10.  Luther  (ver.  7): — You  live  in  a 
world  where  there  is  nothing  but  sorrow,  misery, 
grief,  and  death,  with  much  vanity  :  therefore 
use  life  with  love,  and  do  not  make  your  own  life 
sour  and  heavy  with  vain  and  anxious  cares.— 
Suhimon  does  not  say  this  to  the  secure  and  wick- 


CHAP.   VIII.  16-17.— IX.  1-16. 


12y 


ed  children  of  the  world,  but  to  those  truly  fear- 
ing and  believing  God.  These  latter  he  consoles, 
:ind  desires  that  they  may  cheerfully  take  com- 
fort in  God.  To  the  former  He  says  rejoice,  but 
ilocs  not  bid  those  to  drink  wine,  eat.  elc,  who 
are  but  too  much  inclined  to  do  so,  and  pass  their 
lives  in  idleness  and  voluptuousness  as  wicked 
and  depraved  men. 

Zetss  (ver.  7)  : — The  believers  have  more 
claim  to  the  gifts  of  God  than  the  unbelievers 
(1  (ijor.  iii.  21,  22),  aliliough  they  may  enjoy 
tliem  the  least. — (ver.  9).  Marriage  is  a  sacred 
and  wise  ordinance  of  God  ;  therefore  the  Chris- 
tian may  use  it  with  a  good  conscience;  but  it 
must  be  enjoyed  in  the  fear  of  God,  Eph.  v.  31. 
St.\rke  (ver.  8)  : — Arrogance,  pride,  and  display 
in  dress  are  very  common  vices  in  these  latter 
times:  the  children  of  God  find  it  very  difficult 
to  suppress  these  in  themselves. — (ver.  10).  The 
obligations  that  you  owe  to  the  body,  you  owe 
doubly  to  the  soul.  0  man  neglect  not  the  labor 
due  to  thy  soul  ;  the  night  of  death  is  coming 
when  no  oue  can  work. — Cr.imer  (ver.  10): — 
Wa  should  perform  the  work  of  our  calling  with 
a  resolute  and  confident  spirit,  and  never  hesi- 
tate in  our  charge. — Hengstenbebo  (ver.  10): 
— That  v/e  should  do  all  that  lies  in  our  power  is 
reiiuired  by  the  facts  that  what  we  leave  undone 
here  below  is  never  done,  that  the  tasks  placed 
upon  us  by  God  for  this  life,  and  which  here  re- 
main unperformed,  never  find  their  performance, 
und  that  the  gifts  and  powers  conferred  on  us  for 
this  life  must  be  used  in  this  life. 

Vers.  11  and  12.  TuBtNGE.N  Bible: — Even  in 
temporal  things  it  does  not  depend  upon  any 
one's  will  or  movements,  but  only  on  Gods 
mercy.  Everything  is  derived  from  God's  bless- 
ing.— St.\rice  (ver.  12)  : — By  his  skill  man  can 
calculate  the  rising  and  setting  of  the  sun;  but 
human  wisdom  docs  not  extend  so  far  that  one 
can  tell  wheu  the  sun  of  his  life  will  rise  or  set. 
—  riENQSTENBEP.G: — If  it  sccms  sad  with  the  peo- 
ple of  God  when  the  world  triumphs,  let  us  re- 
flect that  such  result  does  not  depend  on  the 
might,  or  the  weakness  of  men  ;  and  that  a  sud- 
den catastrophe  may  overwhelm  the  highest,  and 
cast  him  to  the  ground.  Have  we  God  for  our 
friend  '?  it  all  comes  to  that  as  the  only  thing  that 
can  decide. 

Ver.  13-16.  Melanchthon  : — Such  a  poor 
man,  in  a  city,  was  Jeremiah,  as  he  himself 
writes,  a  man  who  saved  the  church  in  the  midst 
of  disorder  and  confusion.  At  tlie  same  time  the 
precept  admonishes  us  that  good  counsels  are 
listened  to  by  the  few,  whilst  the  worst  please 
the  many,  .ind  thus  he  says ;  The  poor  man's 
wisdom  is  despised. —  Caktwrioht  :^Wisdom, 
however  splendid,  if  in  lowly  state,  is  so  ob- 
scured by  the  cloud  of  poverty  that  in  a  brief 
time  it  has  all  eyes  averted,  and  utterly  falls 
from  the  memory. 

Cramer: — Thou  shouldstlaud  no  one  on  ac- 
count of  his  high  estate,  and  despise  no  one  on 
account  of  his  low  estate.  For  the  bee  is  a  very 
little  creature,  and  yet  gives  the  sweetest  fruit. 
— Stakke: — The  heart  of  man  is  by  nature  so 
corrupt  that  to  its  own  injury  it  is  inclined  to 
run  after  folly,  and  be  disobedient  to  wisdom. — 
But  true  wisdom  always  finds  those  who  know 
and  love  her.     Though   a  wise  man  may  for  a 


is   no    more    reward — forgotten 


tbeir 


time  dwell  in  obscurity,  be  will  nevertheless  b« 
drawn  forth  from  it  before  he  is  aware.  Wisdoia 
of  Solomon  x.  13,  14. 

APPENDIX. 

[I.   Koheleth's    Ide.a  of   the    Dead. — Chap, 
ix.  5: — 

The  living  know  tbat  they  must  die,  the  dead  they  nothing 

know ; 
For   them    there 

name ; 

Tlieir  love,  their  hate,  tlieir  zeal,  all  perished  now ; 
Wliiist  the  world  lasts,  no  portion  more  have  they 
In  all  the  works  perlormed  beneath  the  sun. 

Stuakt  thinks  that  the  Preacher  "claims  small 
merit  for  the  living,  merely  the  knowledge  that 
they  must  die."  "Is  this,"  he  asks,  "better 
than  not  knowing  any  thing?"  He  argues,  be- 
sides, that  there  is  an  inconsistency  in  such  a 
view,  made  greater  by  the  fact  that  this  praise 
of  life  is  one  of  the  cheering  passages,  whereas 
such  declarations  as  vii.  1 ;  iv.  2-3  are  from  the 
desponding  mood.  Is  not  this,  however,  a  mis- 
take? The  language  here  is  gloomy,  if  not 
wholly  desponding.  Koheleth  is  perplexed  and 
bewildered  as  he  contemplates  the  apparent  state 
of  the  dead,  especially  as  it  presents  itself  to  the 
sense,  inactive,  motionless,  silent,  unheeding.  He 
turns  to  the  living,  and  surveys  their  condition, 
so  full  of  vanity,  with  onlj-  the  superiority  of  a 
little  knowledge,  one  important  element  of  which 
is  a  knowledge  that  this  vanity  must  come  to  an 
end.  It  is  just  the  survey  that  would  give  rise 
to  that  touching  irony  already  spoken  of,  that 
mournful  smile  at  human  folly,  in  which  a  just 
contempt  is  blended  with  deepest  sympathy, — an 
irony,  not  sneering,  but  tenderly  compassionate, 
such  as  we  find  in  some  other  Scriptures.  As, 
for  example,  in  Gen.  iii.  22,  where  God  is  repre- 
sented as  ironically  repeating  the  words  of  Sa- 
tan, but  in  a  spirit  how  different  from  that  of  the 
fiend  I  Ah,  poor  wretch  '.  he  knows  it  now,  the 
difference  between  good  and  evil!  See  Gen.,  p. 
210.  So  here,  as  though  he  had  said,  ".Alas, 
their  boasted  knowledge!  They  know  that  they 
must  die, — this  is  the  substance  of  it,  the  re- 
motest bound  to  which  their  science  reaches." 
There  is  something  of  the  same  feeling  in  what  is 
here  affirmed  of  the  state  of  the  de.ad.  It  gloomily 
contemplates  only  the  physical  aspect,  or  the 
physical  side  of  death,  such  as  presents  itself, 
sometimes,  to  the  Christian,  without  any  feeling 
of  inconsistency,  and  without  impairing  that 
hope  of  future  life  which  he  possesses  in  a  higher 
degree  than  Koheleth.  We  may  even  say  tliTit  it 
is  good  for  us,  occasion.ally,  to  fix  our  minds  on 
this  mere  physical  aspect  of  our  frail  hu- 
manity. 

0  when  shall  spring  visit  the  mouldering  urn? 
0  wheu  shall  day  .lawn  on  the  night  ol  the  grave? 

It  was  not  an  infidel,  but  a  devout  believer,  that 
wrote  this.  And  so,  too,  there  may  be,  at  times, 
a  sort  of  melancholy  pleasure  in  thinking  of 
death  mainly  in  its  aspect  of  repose  from  the 
toils  and  anxieties  of  the  present  stormy  life;  ai 
in  that  mournful  dirge  so  often  sung  at  fune- 
rals— 

Unveil  thy  hosom.  faithful  tomb; 

Take  this  new  treasure  to  thy  trust; 
And  give  ttiese  sacred  relics  room 

To  slumber  in  the  silent  dust. 


130 


ECCLESIASTES. 


Nor  pnin.  nor  grief,  nor  anxious  fear. 
Inv'aiie  tliy  Ijouads;  no  mortal  woes 
Can  readi  liie  peaceful  sleeper  here. 

We  feel  no  inconsistency  between  such  strains, 
even  when  they  assume  a  more  sombre  aspect, 
and  that  brighter  view  which  the  Christian  takes 
in  contemplating  the  ,«piriti:al  side  of  our  strange 
human  destiny,  or  even  as  ii  sometimes  presented 
itself  to  the  Old  Testament  believer  (Pa.  xvi.  11  ; 
xvii.  15:  Ixxiii.  24).  They  no  more  jar  upon 
our  speculative  theology  than  the  language  of 
our  Saviour,  John  ix.  4:  "The  night  cometh, 
wlien  no  man  can  worl{ "  [comp.  Ecclesiastes  ix. 
10:  xi.  8],  or  that  touching  language  of  the  New 
Test.iment  which  represents  death  under  the 
soothing  conception  of  a  s\eep —koi ur/ai^ — a  lying 
down  to  rest.  This  term  is  not  confined  to  the 
body,  as  the  best  exegesis  would  show,  but  would 
s-em  to  denote  also  a  most  blessed  state  of  quies- 
cence for  the  spirit, — a  state  riidimental.  im- 
perfect, unfinished,  anomalous,  preparatory,  yet 
most  secure. — tranquil,  yet  not  torpid — inactive, 
yet  not  inert — a  holy  conscious  rest,  a  lying 
"under  the  shadow  of  the  Almighty," — .separate 
from  the  present  world,  away  from  all  its  bu<y 
doings,  if  not  from  all  its  memories,  and  thus 
cradled  again,  nursed  and  educated,  we  may  say, 
for  that  higher  finished  life,  when  death  shall  be 
fully  conquered.  He  is  the  last  and  greatest 
enemy  [1  Cor.  xv.  26]  who,  until  that  time,  re- 
tains some  dominion  over  all  humanity, — even 
over  those  "who  sleep  in  Jesus,"  or  ^^through 
Jesus,"  as  it  should  be  rendered. — the  saved,  or 
rather,  the  being  saved  [present  participle,  ni 
(Tu^oufvoi]  the  heinj  healed,  or  made  alive,  as  the 
Syri.ac  has  it,  those  in  whom  the  redemptive  life 
of  Christ  is  overcoming  death,  and  growing  to  the 
matured  and  perfect  life  of  eternity.  For  it  is 
clear,  even  from  the  New  Testament,  that  this 
••sUile  of  death,"  or  reign  of  death,  still  conti- 
nues, in  a  certain  sense,  and  in  a  certain  degree, 
until  the  resurrection.  Its  power  is  over  all  men, 
ani  over  the  whole  man,  soul  and  body,  although 
for  the  Christian,  whose  "life  is  hid  with  Christ 
in  God"  [Col.  iii.  3],  its  sting  is  taken  quite 
away.  There  is  no  mistaking  the  language,  1 
<Jor.  XV.  .54:  urav  df  rd  tpOapvon  tovto  ivduar/rai 
iii^apaiiiv  K.  r.  '/..  It  is  only  when  this  corruption 
puts  on  incorrtiption,  au'l  this  mortal  puts  on 
immortality,  that  there  is  brought  to  pass  the 
saying,  *' Death  is  swallowed  up  in  victon/.''  Till 
then.  Death  and  Hades  go  together.  One  is  but 
the  continuation  of  the  other.  Being  in  Hades  is 
being  in  the  kingdom  of  the  dead.  Till  then,  the 
Ohl  Testament  idea  still  holds  of  death,  not  as  ex- 
tinction, non-existence,  or  not  being  [see  Genesis. 
Notes,  pp.  273,  58G],  but  as  a  stale,  a  state  of  po- 
sitive being,  though  strange  and  inexplicable, — 
a  state  of  continued  personality,  real  though  un- 
defined, utterly  unknown  as  to  its  condition,  or 
only  conceived  of  negatively  as  something  tliat 
differs,  in  almost  every  respect,  from  the  present 
active,  planning,  toiling,  pleasure-grasping, 
knowledge-seeking  life  "bcne.ath  the  sun."  That 
■  here  is  something  strange  .about  it.  something 
difficult  to  be  thought,  is  intimated  in  our 
Saviour's  language  respecting  tlie  Old  Testament 
saints.  Luke  xx.  ?,H.  T7(ir7ff  ~,Ai)  nivij  'ijuiv.  "for 
they  all  live  unto  Him"  [unto  God]. —  is  though 
tvhat  was  called  their  life  w.as  something  out  of 


them,  and  could  only  be  made  dimly  conceivable 
to  Ub  by  this  remarkable  language.  Compare  the 
Jewish  expression  as  we  find  it,  1  Sam.  xxv.  29, 
and  as  it  is  interpreted  and  often  quoted  by  Rab- 
binical writers,  C3"nn  inV3  rrmv  ""bound 
up  in  the  bundle  of  life  with  Jehovah  thy  God," 
or  as  the  Vulgate  renders  it — anima  eustodita 
quasi  in  fasciculo  viventium  apud  Dominttm  Dtum 
tuum. 

There  is  yet  a  reserve  to  the  doctrine  of  the 
immediate  after  life,  still  a  veil  cast  over  it,  we 
may  reverently  say,  even  in  the  New  Testament. 
The  most  modern  notions  of  a  sudden  transition  to 
the  highest  Heavens,  and  to  the  perfect  life, 
are,  perhaps,  as  far  to  the  one  extreme,  as  the 
descriptions  of  mortality  which  Koheleth  gives 
tis,  in  his  gloomy  mood,  may  be  in  the  other. 
This  idea  of  the  dead  passing  straightw.ay  into 
a  busy  active  state  of  existence,  in  these  respects 
resembling  the  present  life,  with  its  proud  talk 
of  progress,  was  unknown  to  the  early  Church, 
as  its  liturgies  and  funeral  hymns  most  evidently 
show.  See  especially  the  earliest  Syriac  hymns, 
much  of  whose  language  the  modern  notions 
would  render  almost  unintelligible.  Christ  has 
indeed  "brought  immortality  to  light."  but  it  is 
chiefiy  by  the  doctrine  of  the  resurrection,  that 
great  article  so  clear  in  the  New  Testament, 
though  having  its  shadow  in  the  Old.  But  there 
is  another  doctrine  there,  however  little  it  is  stu- 
died. We  are  taught  that  there  was  a  work  of 
Clirist  in  Hades.  He  descended  into  Hades:  he 
makes  proclamation  [in^iiv^m']  in  Hades  (1  Pel. 
iii.  19)  to  those  who  are  there  "in  ward."  He 
is  our  Christian  Herme*.  belonging  to  both 
worlds.  He  is  the  fvxayuy<":,  the  conductor  and 
guide  of  redeemed  spirits  in  Hades,  the  '-Shep- 
herd and  Bishop  of  souls"  (1  Pet.  ii.  15).  the 
"Good  Shepherd"  (Ps.  xxiii.),  who  leads  liis 
spiritu.al  flock  beside  the  stdl  waters,  in  the  Ge- 
tsalmnreth.  the  "valley  of  the  death  shade,"  or 
terra  iimbrarum,  and,  at  the  same  time,  the  great 
High  Priest  above,  to  whom  is  "given  all  power 

in  Heaven  and  inearth."  He  is  the  7NUn  1X,0 
the  Redeeming  Angel  of  the  Old  Testainent,  to 
whom  the  righteous  committed  their  spirits  [Ps. 
xxxi.  6]  and  the  Mediator  more  clearly  revealed 
in  the  New. 

The  doctrine  of  the  immediate  after  life,  as  we 
have  said,  has  still  a  shadow  cast  upon  it.  We 
should  not,  therefore,  wonder  to  find  Koheleth 
still  more  under  the  veil.  His  very  language 
implies  continuance  of  being,  in  some  way,  al- 
though presenting  a  state  of  inactivity,  and,  in  a 
word,  a  want  of  all  participation  in  the  doings 
anil  even  memories  of  the  present  "  life  beneath 
the  sun."  It  did  not  fall  in  the  way  of  his 
nuising  to  speak  of  differences,  in  this  state,  be- 
tween the  "righteous  and  the  wicked;"  but.  in 
other  p.assages  of  the  Old  Testament,  it  appears 
more  clear,  though  still  barely  hinted,  as  in 
Prov.  xiv.  32:  Ps.  Ixxiii.  20:  xlix.  15.  It  is  a 
state  in  which  the  one  is  "driven  away,"  whilst 
the  other  "has  hope."  Elsewhere,  however  [iii. 
17:  xii.  13,  14],  Koheleth  aflirms  his  strong  be- 
lief that  at  some  time,  and  in  some  way.  the  two 
classes  will  be  judged,  ajd  the  difference  between 
them  most  clearly  manifested. 

In    the    rhythmical  version  of   ix.   10,    '^Ip^'^ 


CHAP.  VIII.  16-17.— IX.  1-16. 


131 


is  Tendered  pliilofoplii/,  because  the  writer  seems, 
in  this  place,  to  take  it  in  its  more  pretentious 
sense,  or  for  human  wisdom  in  clistiuotion  from 
the  Divine, — speculative  inquiry, — very  much  as 
Paul  uses  aoipia,  sometimes,  in  the  New  Testa- 
ment. And  so,  perhaps,  we  would  come  nearer 
to  the  intended  force  of  the  other  word  n^M  by 
rendering  science,  although  not  exactly  corre- 
sponding to  it  in  the  most  modern  acceptation  of 
the  term.  It  is  Pauls  yruryic,  "curious  know- 
ledge,"— not  mere  knowing,  as  consciousness, 
whether  Koheleth  held  to  any  such  consciousness 
or  not.  Comp.  it  with  p3iyn  [plan,  reckoning)  in 
immediate  connection.  So,  too,  even  when 
speaking  of  the  perfect  psychological  state  (1  Cor. 
xiii.  8)  Paul  says  oi  knowledge  (ji'ua/f),  nara/))?)- 
Bijoerai — not,  "it  shiU  cease,"  as  rendered,  hut 
"it  shall  be  deposed" — put  one  side — no  longer 
made  the  highest  thing,  as  in  this  fallen  life, 
where  the  intellectual  is  placed  above  the  moral 
nature.  In  the  blessed  and  perfect  life  to  come, 
moral  or  spiritual  contemplation,  pervaded  by 
nydTTt/,  shall  be  the  highest  exercise  of  the  soul. 
Even  the  intermediate  state  is  to  be  regarded  as  su- 
periorto  the  present  existence  in  ontological  rank, 
and  the  terms  embryolic  or  rvdimmlnl,  if  applied 
to  it,  must  be  taken  simply  as  denoting  a  forma- 
tive state  of  repose,  preparatory  to  the  more 
glorious  life  that  follows. — T.  L.] 

[II.  The  allkged  Epicureanism  of  Kohe- 
leth. Note  on  chap.  is.  7-10,  in  connection 
with  chap.  xi.  9,  10.  These  passages  have  given 
rise  to  much  comment.  Stuart,  with  many 
others,  regards  the  iirst  of  tiiem  as  expressing 
the  real  advice  which  Koheleth  would  give  iu 
regard  to  the  conduct  of  life,  and  then  says: 
"  In  all  this  there  is  nothing  Epicurean."  What 
then  is  Epicureanism  ?  Or  how  shall  we  distin- 
guish? It  would  seem  to  be  almost  too  sober  a 
word.  The  language  here  used  may  almost  be 
characterized  as  Anacreontic;  "  Eat  with  joy  thy 
bread,  and  drink  with  mirth  thy  wine, — thy  gar- 
ments always  white,  and  oil  ne'er  lacking  to  thy 
head:" 

llivbiixiv,  Zi  irivMyiCv — 
To  fi66ov  TO  KayKi<i>vWov 
KpoTat^OLCTLl'  apfi.6aa.vT«i. 

How,  then,  shall  we  avoid  what  seems  to  be 
on  the  very  face  of  the  passage  ?  It  will  not  do 
to  resort  to  any  special  interpretation  on  account 
of  a  mere  exigentia  loci;  although  it  might,  with 
perfect  truth,  be  said,  that  such  Aniicreontic  ad- 
vice is  not  only  contrary  to  all  the  more  serious 
portions  of  the  Scriptures,  Old  and  New,  but  also 
to  the  deeply  solemn  views  in  regard  to  human 
vanities,  and  the  great  awaiting  judgment,  that 
Koheleth  himself  has,  in  other  places,  so  clearly 
expressed.  All  this  outward  argument,  however, 
would  not  justify  us  in  calling  it  irony,  unless 
there  were  some  internal  evidence,  something  in 
the  very  style  of  the  passage  which  called  for 
such  a  conclusion.  A  caretul  examination,  made 
in  the  spirit  of  the  whole  book,  sliows  that  there 
are  such  internal  grounds  of  criticism.  It  was 
a  feeling  of  this  (hat  led  Jerome,  the  most  judi- 
cious of  the  Patristic  commentators,  to  call  it  a 
77pooa>~07zo:ia,  a  personification,  or  dramatizing, 
more  rhclorimi  ct  poetarum,   or  what   the  .lewish 


critics  (seep.  71)  called  "the  case  speaking," 
the  language  of  human  life  and  human  actions, 
in  view  of  the  pure  earthliness  of  its  condition. 
It  is  the  language  of  the  author  so  far  as  he  puts 
himself  forth  as  the  representative  of  such  a  des- 
pairing state:  quasi  dizerit,  0  homo  quia  ergo, post 
mortem  nthtl  es,  duni  vtvis  in  hac  brevi  vita  fruere  vo- 
luplaie,  etc. :  "  0  man  since,  after  death,  thou  art 
nothing,  then,  whilst  thou  livest  thy  short  life, 
enjoy  pleasure,  indulge  in  feasts,  drown  thy 
cares  in  wine,  go  forth  adorned  in  raiment  ever 
white  (a  sign  of  perpetual  joy),  let  fragrant  odors 
be  ever  breathing  from  thy  head;  take  thy  joy 
in  female  loveliness  [qus^cimque  tibi placcrent  femi- 
narum,  ejus  gaude  eomplexu,  et  vana?n  hanc  ei  bre- 
vcm  vitain  vana  et  brevi  voluptate  percurre)  and  in 
brief  pleasure  pass  this  thy  brief  life  of  vanity," 
etc.  He  then  represents  Koheleth  as  retracting 
all  this  in  the  passage  immediately  following, 
where  he  says,  ^^  I  turned  again,  and  saw  that  the 
race  was  not  lo  the  swift,  nor  tlie  b:ittle  to  the 
strong,  nor  wealth  to  the  prudent,  elc^"  \n  other 
words,  that  thus  to  live  in  joy  was  not  in  man's 
power,  but  that  all  things  happened  as  they  were 
disposed  by  God:  Hiec,  aliquis  inquit,  loquatur 
Epicurus  et  Arisiippus,  et  cet<  ri  pccuUes  phitosopho- 
rum,  ego  autcm  (inquit  Koheleth)  mecum  diligenter 
retractans,  invenio  non  est  velocium  cursus,  nee  for- 
liuni prxlium,  etc.,  etc. 

There  are  two  things  in  the  passage  itself  that 
lead  the  serious  reader  to  such  a  feeling,  and 
such  a  view  of  its  ironical,  or,  rather,  its  dram.a- 
tic  character.  The  first  is  the  exuberance  of 
the  language,  its  extravagance,  its  Bacchanalian 
style,  we  might  almost  call  it,  inconsistent  with, 
or  certainly  not  demanded  by,  such  a  moderate, 
rational,  sober  view,  or  such  a  sober  advice  to 
live  a  contented  life,  as  Stuart  contends  for,  or, 
in  other  words,  a  judicious,  virtuous  Epicurean- 
ism. The  joy  so  oft  repealed,  the  mirth,  the 
wine,  the  white  raiment,  the  aromatic  oils — what 
has  such  superlativeness  of  style  to  do  with  such 
a  moderate,  sober  purpose?  It  was  no  more 
needed  than  the  language  which  Euripides  (Al- 
cestis  800)  puts  into  the  mouth  of  Hercules  when 
playing  the  Bacchanalian,  and  ivhich  this  Solo- 
monic irony  so  closely  resembles  : — 

Eu<6paif€  travTov,  ^riff  toc  «a5'  tjfjLtpaif 
B;o^  Aoyi^'ou   CTov   Td  6'  dA.Va   T^5  Ti';^t)S. 
Ti/ia  5c'  Kat  Tfjv  irAeitTTOf  i\6^tjTr]f  dcwv. 
Ovxovv.  fj.e&^  TjuCiv,  r'r\v  Aii7r»ji'  at^ei;.  Trip, 
Sre'fiat'Ois  in»Kacr^€t?  k.  t.  A. 

Malte  glad  thy  heart,  drink  wine,  the  life  to-tlay 
Kc'gartl  tJiin'j  own  :  all  else  bekmgs  to  chance. 
In  hi;.'h  esteeiii  hold  Love's  (tulighlful  power. 
Ill  sDcial  joy  iadulge — with  chapleta  crowned; 
And  drive  dull  cure  away. 

Hear  Koheleth  : 

Qo  then  and  eat  with  joy  thy  bread,  and  drink  with  mirth 

thy  wine. 
In  every  st:a-on  be  thy  garments  white. 
And  Irugraiit  oil  be  never  lacking  to  tliy  head; 
Live  joyful  with  the  wile  whom  thou  hadt  loved. 

The  one  kind  of  language  seems  but  the  echo  of 
the  other.  If  we  disregard  the  spirit  and  the 
design  of  Koheleth,  tliere  is  an  Kpicurcan  zest 
in  his  description,  notsurpasseii,  to  say  the  least, 
by  that  of  Euripides.  We  may  say,  too,  on  the 
other  hand,  that  it  is  not  easy  to  distinguish  his 
language,  and  the  spirit  of  it,  from  that  of  Paul 
iu  his  quotation,  1  Oor.  xv.  u2 :   "  Let  us  eat  and 


ECCLESIASTES. 


Uriuk,  for  to-morrow  we  die."  If  it  be  said  that 
ilie  context  there  makes  it  impossible  for  us  to 
mistake  the  Apostle's  ironical  meaning,  the  same 
may  be  said  in  respect  (o  the  writer  who  tells  us, 
only  a  short  distance  back, 

B«*tter  to  visit  sorrow's  house,  thaD  seek  the  banquet  hall; 

Bt?tter  is  grief  til  III  mirth; 

For  in  the  saduesi  of  ihe  lace  the  heart  becometh  fair. 

It  is  the  very  nature  of  rhetorical  irony,  espe- 
cially if  it  be  the  irony  of  sorrowful  warning,  to 
paint  the  thing  in  higlier  colors,  we  may  say, 
than  would  suit  its  desc-'iption  in  a  more  direct 
and  did.aotic  admonition.  Had  it  been  a  piece 
of  Isocratean  moralizing  in  commendation  of  a 
moderate,  contented,  fiu!;al,  and  thankful  en- 
joyment of  life,  it  would  naturally  have  been  in 
a  lower  and  calmer  strain.  The  wine,  the  odors, 
liie  splendid  raiment,  would  have  been  all  want- 
ing. They  are  just  the  points  in  the  picture, 
liowever,  to  make  an  impression  on  the  serious  1 
mind  when  it  is  felt  to  be  a  description  of  the 
vanity  of  life.  We  may  even  say  tliat  they  are 
just  the  things  that  lead  to  such  a  feeling. 

The  second  internal  evidence  showing  the  true 
cliaracter  of  this  passage,  is  the  feeling  of  sor- 
row, which,  amidst  all  its  apparent  joyousness, 
I  lie  writer  cannot  suppress.  We  have  called  it 
irony,  but  the  irony  of  the  Bible  is  not  only  seri- 
ous, but  sometimes  most  tender.  Whilst,  then, 
the  language  here  criticised  is  not  the  mere 
worldly  advice  that  Stuart  and  others  would  re- 
present, neither  is  it,  on  the  other  hand,  the  hard 
irony  of  sarcasm,  or  of  unpitying  satire.  Kohe- 
loih's  thoughts  of  death,  and  its  awful  unknown, 
have  depressed  his  faith,  ami  there  seems  to  have 
come  over  him  a  feeling  akin  to  despair.  His 
idea  of  God"s  justice,  and  of  some  great  destiny, 
or  world,  over  and  encompassing  the  present,  is 
not  lost — for  it  reappears  strongly  afierwards — 
but,  for  (lie  moment,  the  thought  of  man,  as  he 
is  seen  in  the  earthly  state,  becomes  predomi- 
nant, and  he  breaks  out  in  this  strain,  in  which 
pity  is  a  vcy  manifest  element.  "Go  then  and 
enjoj'  thy  poor  life."  There  is  strong  feeling  in 
it,  a  most  tender  compassion,  and  this  shows  it- 
self in  that  touching  mention  of  the  transient 
human  state,  and,  especially,  in  the  pathetic  re- 
petition of  tlie  words 

The  days  of  thy  vain  life, — that  life 
Which  Gorl  hiilh  given  to  thee  beneath  the  sun ; 
Yea,  all  tliy  diiys  of  vanity. 

This  plaintive  tone  is  utterly  inconsistent  with 
the  Epicurean  interpretation,  however  moral  and 
decent  we  may  strive  to  make  it. 

Again,  there  are  two  arguments  against  such 
a  view  that  may  be  said  to  be  outside  of  the  pas- 
sage itself,  though  one  of  them,  is  derived  from 
another  place  in  the  book.  First — in  chap.  xi. 
y,  10,  we  have  a  strain  so  precisely  similar,  in 
style  and  diction,  that  we  cannot  help  regarding 
it  as  possessing  the  same  rhetorical  character. 
It  may  be  thus  given  metrically,  yet  most  liter- 
ally, and  with  the  full  force  of  every  llebreiiv 
word: 

Rpjoice  0  youth  in  childliood;  let  tity  hc^art 
Still  cheer"  thee  in  llie  day  wlien  thou  art  strong; 
(to  on  in  every  way  thy  will  slrill  ciioom-, 
And  alter  every  form  iliiue   yes  bohuivi. 

It  is  not  easy  to  mistake  the  character   of  this, 


even  if  it  were  not  followed  by  that  most  im- 
pressive warning: 

But  know  that  for  all  this,  thy  God  will  thee  to  judgmen 

bring; 
O  then  turn  sorrow  from  thy  soul,  keep  evil  from  tliy  flesh; 
For  childhood  and  the  morn  of  lile,  they,  too,  are  vanity. 

Here  the  caution  is  clearly  expressed,  although 
we  feel  that  such  expression  is  jtist  what  the 
previous  words,  rightly  comprehended  in  their 
spirit,  would  have  led  us  to  expect.  Rhetori- 
cally regarded,  such  an  addition  would  have 
been  exactly  adapted  to  this  place  (ix.  7-10).  It 
would  have  been  in  harmony  with  tke  tone  of 
what  had  gone  before.  It  is,  however,  so  sug- 
gested by  the  whole  spirit  of  the  passage,  and 
especially  by  tli.-it  irrepressible  tone  of  commis- 
eration that  appears  iu  the  words  before  cited 
(the  pathetic  allusion  to  our  poor  vain  life),  that 
it  may  well  be  a  question  whether  any  such  dis- 
tinct warning,  or  any  mere  moralizing  utterance, 
could  have  had  more  power  than  the  "  expressive 
silence  "  which  leaves  it  wholly  to  the  feeling 
and  conscience  of  the  reader. 

The  passage  xi.  9,  It),  is  so  important  in  itself, 
and  has  such  a  bearing  on  the  one  before  us,  as 
to  justify  its  fuller  interpretation  in  this  place. 
Many  modern  commentators  regard  these  verses 
also  as  fi  sej'ious  ai-lvice  to  the  young  man,  if  the 
term  serious  could,  with  any  propriety,  be  ap- 
plied to  such  an  admonition.  The  older  com- 
mentators, however,  are  mostly  the  other  way. 
They  regarded  the  passage  as  indeed  most  seri- 
ous, but  as  having  this  character  from  its  sharp 
yet  mournful  irony.  So  Geier  says  r  ^''magnam 
interprelum  partem  h;ec  verba  impcralwa  ironice  ac- 
cipere."  Among  these  were  Kiiuchi,  Munsterus, 
Mercerus,  Drusius,  Junius,  I'iscator,  Cartwright, 
Cajetan,  Vatablus,  Ar.  Montauus,  Osorius,  Mari- 
ana, Menoch,  Pineda,  Jac.  MatliiiB,  and  others, 
among  whom  may  be  reckoned  Tremellius,  if  we 
may  judge  from  the  tone  and  style  of  his  Latin 
translation.  Luther  was  the  other  way,  and  it 
may  be  said  that  he  has  given  the  tone  lo  many 
that  have  come  after  him,  evangelical  as  well  as 
rationalist.  •■  This  is  said  seriously  by  Solomon," 
he  tells  us,  "de  licitajuventwis  hilanlate,  concern- 
ing the  permitted  joy  fulness  of  youth,  which  ought 
not  to  be  unbridled,  or  lascivious,  but  restrained 
within  certain  limits."  But  what  right  has  he 
to  say  this?  What  limits  are  assigned?  The 
language  seems  wholly  without  limitations,  or 
reserve :  "  Walk  in  the  ways  of  thine  heart,  and 
in  the  sight  of  thine  eyes,"  terms  which  every 
where  else  in  the  Hebrew  Scriptures  are  used,  in 
malam  partem,  to  denote  sensual  and  ungodly 
conduct;   as  in  Numb.  xv.  31i:     "Ye  shall  not  go 

(roam)  C3Tri!.  '!?Di!5^.  t^?^?'?  '!????  af'er 
your  own  heart,  and  after  your  eyes."     Compare 

also  the  frequent  phrase  3'^  n^'T'lE',  commonly 
rendered  "the  imagination  of  theheart,"  but  real- 
ly meaning  the  turnings  (choices)  of  the  heart. — 
(ioiug  as  one  pleases.  Sec  Deut.xxix.  18;  Ps.  Ixxxi. 
13  where  it  is  synonymous  with  ilSn'riiSijlOS  OT 
"walking  in  their  own  counsels,"  also  Jerem. 
ix.  13,  and  other  pl.ices.  Compare  especially 
.Job  xxxi.  7,  where,  for  "the  heart  to  follow  the 
eye"  is  placed  among  the  grievous  sins,  being 
regirded,  iu  fajt,  as  the  very  fountaiu-head  of 


CHAP.  VIII.  16-17.— IX.  1-16. 


133 


sin:  "aS  ■jSn  'rj;  inx  ax,  "if  my  heart 
hath  gone  .after  mine  eyes,"  the  will  (the  con- 
science) after  the  choice,  the  velle  after  the  optare^ 
the  voluntas  after  the  voluptas.  •'  Walk  in  the 
way  of  thine  heart;"  what  an  admonition  this  to 
:i  young  man,  even  if  such  a  one  ever  needed  an 
eihortntiou  to  hilarity,  or  to  the  following  of  his 
own  pleasure  !  How  strange,  too,  as  coming  from 
one  who,  in  other  parts  of  this  book,  talks  so  dif- 
ferently :  "Better  the  house  of  mourning  than 
the  house  of  feasting  ;"  ••  I  said  of  laughter  it  is 
ma,l,  of  mirth,  0  what  availeth  it !"  Compare  it 
with  the  repeated  charge  of  Solomon,  in  the  Pro- 
verbs, to  restrain  tlie  young  man — not  to  let.  liim 
go  after  the  imaginations  of  his  heart,  to  put  a 
liridle  on  him  ("(Jn  Prov.  xxii.  G),  and  "  bow 
down  his  neck  in  his  youth."  The  language  here 
is  peculiar,  and  each  word  must  be  sharply  looked 

to:  "Go  on"  (it  is  ^/H,  the  piel  intensive) 
"  keep  going,  in  the  ways  (all  tlie  ways,  in  the 
plural,  every  way)  of  thine  heart,"  ^'yy  'Nin3^ 
(the  k'tib  is  undoubtedly  right)  and  in  (cr  after) 
(lie  forms  of  tliine  eyes."  The  wonl  nxio  is 
so  frequently  used  of  female  beauty  (see  the 
phrase  nx"13  n3'  Gen.  xii.  11,  and  other 
places)  that  the  idea  is  at  once  suggested  here; 
and  wh.at  a  contrast  then  to  our  Saviour's  teach- 
ing, tliat  even  to  look  is  sin.  What  a  contrast, 
v/K  may  say,  is  the  whole  of  it  thus  considered. 
t.>  wliat  (Jiirist  says  about  the  broad  way,  and  to 
Sr.  .John's  most  emphatic  language  (1  Epist.  ii. 
!•>)  respecting  "the  lust  of  the  eye,"  the  desire 
of  the  eye,  ri/v  iitSoiuav  tuv  oiptla?.ii<Jv\  If  we 
give  the  phrase  the  more  general  rendering. 
'•  the  sight  of  the  eyes  (siglit  objectively)  it  would 
come  to  the  same  tiling  It  would  be  a  license  to 
follow  every  form  of  beauty.  There  might  be 
urged,  too,  the  contrast  between  it  (thus  regarded 
as  serious  advice  even  in  the  most  decent  sense 
that  could  be  given  to  it)  and  Paul's  counsel  for 
young  men,  Titus  ii.  6,  rovr  vtur^povQ  TrapaKa^it 
UD'ttpoi'eiv,  "exhort  them  to  be  sober,"  temperate, 
sound-minded,  having  reason  and  conscience  ru- 
ling over  appetite  and  desire.  How  unlike,  too, 
the  Psalmist's  direction  cxix.  9,  "Wherewith 
shall  a  young  man  cleanse   his   u-ay, — by   tahvy 

heed  thereto  (101^7),  by  watching  It,  according 
to  Thy  word."  How  utterly  opposed  to  this  is 
the  unlimited  advice  to  the  3^ouug  man  "to  walk 
in  the  way  of  his  heart,"  that  is.  to  do  as  he 
pleases.  Luther  feels  the  force  of  this  contrast, 
for  he  says  in  the  same  comment,  when  he  comes 

to  speak  of  the  words  p'?  'DIID  l^ni  "walk 
iu  the  ways  of  thine  heart,"  fecit  hie  locus  ut  to- 
titiii  kunc  tcxtum  ironiam  esse  putarem,  quia  fermein 
vi'iiam partem  sonat,  siqitis  inccda^  i7}  via  cordis  sat : 
"This  place  would  make  me  think  that  the  whole 
text  was  irony,  because  the  phrase  'to  walk  in 
the  way  of  one's  heart,'  is  so  generally  taken  in  a 
bad  sense."  But,  after  all,  he  goes  on  to  say  that 
wa  must  abide  by  the  general  idea  of  the  passage 
(as  he  had  taken  it)  and  suppose  (he  necessary 
limitations.  Very  few  commentators  have  had 
a  clearer  perception  than  Luther  of  the  general 
sense  of  the  Scripture,  but  in  regard  to  such  pas- 
sages as  these  he  is  not  to  be  implicitly  trusted. 


He  was  of  a  very  jovial  disposition;  but  what 
chiefly  led  him  to  such  interpretations,  here  and 
elsewhere  in  this  book,  was  his  aversion  to  some 
of  the  more  austere  dogmas,  as  well  as  practices  of 
Romanism,  and  especially  his  dislike  of  asceticism, 
as  exhibited  by  the  Monks.  Hence  he  allowed 
himself  loo  much  lo  be  driven  towards  the  oppo- 
site extreme.  Thus  in  his  commenting  on  the 
words  I'iy  nxi03,  "in  the  sight  of  thine 
eyes,"  he  boldly  says,  guod  ojjfertur  oculis  tuis  hoc 
fruere^  ne  Jliis  siniilis  Monachorum,  etc.:  "  what- 
ever is  offered  lo  your  eyes,  that  freely  enjoy, 
lest  you  become  like  the  monks  who  would  not 
have  one  even  look  at  the  sun."  ^iid  so  in  the 
beginning  of  the  passage,  ver.  9;  mm  prohihet 
j'ticunditates  sive  volupta/es^  quemadmodum  stulti 
Tttonachi  feccrant,  etc.:  "  It  does  not  prohibit  de- 
lights nor  pleasures,  as  the  foolish  monks  have 
done,  which  is  nothing  else  th;m  making  stocks 
of  young  men  (even  as  .-Vnselm  says,  ille  mona- 
chisstmus  Ttinnachus,  that  most  monkish  monk),  or 
than  attempting  to  plant  a  tree  in  a  narrow  pot." 
Others  of  the  Reformers  and  early  Protestant 
commentators  were  influenced  in  the  same  way 
in  following  Luther,  and  there  can  be  no  doubt 
that  this  has  much  affected  their  interpretations 
of  Koheleth,  making  him  talk  like  an  Epicurean, 
and  then  denying  that  it  was  Epicureanism,  or 
trying  to  throw  over  it  a  decent  ethical  mantle  by 
their  unwarranted  hypotheses  and  limitations. 
After  they  have  done  their  best,  however,  in  this 
way,  they  make  this  writer  of  Holy  Scripture  ta 
be  a  moralist  inferior  to  Socrates  and  Seneca, 
who  certainly  never  thought  that  a  young  man 
needed  any  such  advice  as  that.  The  pious 
Geier  seems  to  be  aware  of  the  suggestions  that 
might  arise  from  other  parts  of  Scripture,  and 
wouM  zealously  guard  this  virtuous  Solomonic 
young  man,  who  needs  such  a  caution  against 
excessive  sobriety,  friiin  any  comparison  with  the 
Prodigal  Son,  Luke  xv.  But  what  did  he  do, 
i\\At  fiiius perditus,  that  spendthrift,  ille  heluo,  as 
Geier  calls  him,  except  "  to  walk  in  the  ways  of 
his  heart,  and  in  tlie  sight  of  his  eyes?"  What 
is  all  pleasure-seeking  selfishness  [^i/laiT/a, 
ipiAtfinvia,  2  Tim.  iii.  2-4]  but  saying  "give  unto 
me  i<iy  portion  ot  goods  that  falleth  to  me,"  in  this 
world  ? 

It  might  have  been  thought,  however,  that  the 
latter  part  of  ver.  10,  following  the  warning  of 
judgment,  would  have  been  treated  in  a  differ- 
ent manner;  but  the  general  consistency  of 
which  Luther  speaks  has  led  some  to  an  Epicu- 
rean interpretation  even  of  this.  We  regret  to 
find  our  author  Zockler  following  such  a  course 

in  his  interpretation  of  the  words  1370  D^O  lOH 
"turn  away  sorrow  from  thy  heart."  "  Here," 
he  s.ays,  "the  positive  exhortation  to  hilarity 
[Frolichsein]  is  followed  by  a  dissuasion  from  its 
opposite," — that  is,  the  young  man  is  told  lo 
avoid  seriousness  as  painful  and  troublesome 
[KuDimer,  Unvmilt,)  which  he  gives  as  the  inter- 
pretation of  D>?r)].  It  is  a  recommendation  of 
hilarity,  of  mirth,  in  opposition  to  asceticism  or 
undue  sobriety,  as  though  the  young  man's  dan- 
ger in  Solomon's  time,  or  in  the  days  of  Mala- 
chi,  or  at  any  other  period  in  the  human  history, 
had  been  in  that  direction  of  gloom  and 
monkery. 


134 


ECCLESIASTES. 


There   are   few  interpreters   more  honest,  or 
more  learned,  than  SxnART,  and  jet  his  comment 
here  is  certainly  a  very  strange  one.      "  In  verse 
Stth,"  he  tells  lis,  "the  command   is  to  do  some- 
thing positive  in  the  way  of  enjoyment;    here  it 
is  to  slum  evil  and  suffering.     Taking  both  toge- 
ther,  the   amount   is,    enjoy    all   that  a  rational 
man  can  enjoy  in  view  of  retribution,  and  avoid 
all  the  evil  and  sntfering  that  can   be  avoided." 
Retribution  here  is  a  mere   make  weight.     Why 
retribution   for  simply  acting  according  to  the 
advice?     \i  pleasure  be   the  good,  then,  as  that 
acute  moralist  Socrates  says,  "he  who  gets  the 
most  of   it  i&  tlie  ajnftjf  niT}/j,  the  ,9oo(/ man,  the 
best  man."     "But  why,"  asks  Stcakt,   "is  this 
so  strongly  urged  upon  the  young  ?"     The  ques- 
tion is  certainly  one  that  is  very  naturally  sug- 
gested in  view  of  such  an  interpretation,  but  tlie 
•answer   he   gives  is  rem.irknble:    "Plainly  be- 
cause that  even  they,  although  in  the  best  estate 
of  man,  hold  life  by  a  very  friiil  tenure.     There- 
fore, as  even  youth   is  so  frail  and  evanescent, 
make  the  best  of  it.     It  is  almost  as  if  he  had 
said — Then  or  nt'ver."     In   other  words,  a  sliort 
life  and  a  merry  one.     Anacreon  could  not  have 
said  it  better.     No  exhortation  to  obedience  to 
parents,  to  temperance,  to  sober-mindedness,  in 
the  style  of  Paul,  no  advice  to  "watch  over  the 
heart,"  such  as  Solomon  gives  in  the  Proverbs, 
but   a   direction    "to  walk  in  the  sight  of   the 
eyes,"  and  a  caution   against  seriousness  .as  in- 
consistent with  youthful  hilarity.      Strange  ad- 
vice this  under  any  circumstances ;  and  still  more 
strange  from  the  fact  that  it  is  the  only  place  in 
the  book  in  which  young  men  are  addressed, — 
the  first  verse  of  chap.  xii.  being  but  a  continua- 
tion of  the  admonition  here  given.     Look  at  the 
argument   as   it  thus  presents   itself:    God  will 
bring  thee  unto  judgment,  young  man ;  therefore 
put   away  all   serious  concern  from  thy   heart. 
And  why?     Because  youth  is  brief  and  evanes- 
cent.    How  docs  it  compare   Scripturally   with 
the  other  view  as  presenting  the  other  reasoning : 
Know  that  God  will  bring  tliee  into  judgment  for 
"following  the  ways  of  thine  heart,  and  walking 
in  the  sight  of  thine  eyes;"   therefore  "turn  sor- 
row  from    thy    heart"    [thy  soul],  that  is  the 
feeling  of  remorse,  the  sense  of  the  Divine  dis- 
pleasure, or  of  thine  own  self-accusing  indigna- 
tion  [Di'S]  for  such  an  unrestrained  living  to 
thyself,  and  "keep  off  ["l^^n,  avert]  evil  from 
thy  flesh  " — that  is,  the  bodily  ills  that  must  come 
from  a  life  of  sensuality,  or  following  "  the  desire 
of  thy  heart,"  and  "the  voluptuous  sight  of  thine 
eyes."   And  why?  Because  "childhood  and  youth 
[jUinn,  literally,  the  morn  of  life]  .are  vanity;" 
that  is,  all  their  joys,  take  them  at  the  highest, 
are  vain  .and  worthless   in   comparison  with  the 
serious  evils,  whetherfor  this  life  or  another,  that 
such  a  course  of  free  indulgence  may  bring  upon 
thee. 

The  ironical  nature  of  this  passage  is  accepted 
by  that  great  critic,  Glassius,  in  the  Philologia 
Sicra,  p.  1518.  It  is  an  ".apostroplie,"  he  says, 
'■  a.  cnnres.iio  ironica  cuj'us  correclio,  a  consueludine 
nnimi  el  sen.iuum  prava  revocans,  slalim  subjungi- 
lur:"  Go  on. — but  know.  He  compares  it  with 
Isaiah  ii.  10,  "  enter  into  the  rock,  and  liide  tliy- 
self  in   the  dust,"  but   know  that  God  will  find 


thee.  So  Isaiah  viii.  9,  "Join  yourselves  toge- 
ther, enter  into  council,  but  know  that  it  will  be 
all  in  vain."  It  is  equivalent  to  saying,  "thoug'i 
ye  do  this," — the  imperative  being  really  i1m' 
statement  of  an  hypothesis.  .Another  passage  hi- 
cites  is  Isaiah  xxi.  5:  "Spread  the  table,  set  tin- 
watch,  eat,  drink,"  etc.;  though  that  may  be  taki  ii 
in  a  different  way. 

A  second  outside  proof  of  the  true  character  of 
the  langu.age,  Eccles.  ix.  7-10.  is  derived  from  a 
passage  in  the  .Apocryphal  book  entitled  Wisdom 
of  Solomon.  It  is  evidently  an  imitation  of  these 
very  verses,  and,  whether  written  by  a  Jew  or  a 
Cliristian,  is  evidence  of  the  earliest  mode  of  in- 
terpreting all  such  modes  of  speaking  in  Kohe- 
U'lh.  It  is  the  language  of  the  worldly  pleasure- 
seeker,  chap.  ii.  vers.  ti-S:  "Come  then,  and  let 
us  enjoy  the  good  that  is  before  us;  let  us  be 
filled  with  costly  wine  and  aromatic  odors;  let  no 
flower  of  the  spring  pass  by  us;  let  us  crown 
ourselves  with  roses  before  they  be  withered,"  etc. 
The  imitation  is  evident  throughout  the  passage. 
It  appears  not  only  from  the  language  used,  but 
also  from  the  fact  that  the  writer,  both  by  his 
general  style  and  by  the  title  he  has  given  to  his 
book,  intended  it  as  a  more  full  and  florid  setting 
forth  of  what  he  deemed  the  pervading  thought 
and  feeling  of  Koheleth.  Now,  by  placing  this 
same  style  of  language  in  the  moutliof  the  sensu- 
alist, he  makes  clear  that  he  was  of  like  opinion 
with  Jerome  (whose  views  may  have  been  de- 
rived from  his  Hebrew  teacher  representing  the 
same  view  afterw.ards  advanced  by  Kimchi),  that 
as  uttered  by  Koheleth,  it  was  a  Trpnaurro-mia,  a, 
.dramatic  representing  of  what  is  expressed  in 
human  action, — the  sensualist's  own  conduct 
speaking  forth  the  view  of  life  that  would  be  in 
accordance  with  the  idea  that  this  is  all  of  m.-in, 
and  that  there  is  no  such  judgment  as  that  on 
which  Koheleth  elsewhere  so  strongly  insists. 
This  is  rendered  still  more  clear  from  the  sudden 
cluinge  that  immediately  follows  in  ver.  11,  and 
which  Jerome  justly  characterizes  as  Koheleth 
retraclans.  He  cannot  let  the  language  go  with- 
out showing  how  full  of  vanity  it  is,  viewed  only 
in  regard  to  the  present  world,  and  according  to 
the  known  condition  of  human  life  : 

I  turned  ajlain  to  looli  beneath  the  snn. 
Not  to  tlie  Kwift  tlie  race,  I  6a%v,  nor  victory  to  the  etronc. 
Nor   to  ihe  wise  secure  their   bread,  nor   to   the  prildeLt 
wealth. 

The  very  uncertainty  of  all  human  efforts  renders 
such  advice  utterly  vain.  Whj'  say  to  men.  be 
happy,  eat,  drink,  and  be  merry,  "let  thy  gar- 
nients  be  ever  white,  and  let  aromatic  oils  be  ne- 
ver lacking  to  thy  head,"  when  no  strength,  no 
wisdom,  can  give  any  security  for  the  avoidance 
of  sorrow,  much  less  for  the  attainment  of  such 
Epicurean  joys.  In  such  a  connection  the 
thought  of  there  being,  necessarily  for  man,  a 
judgment  and  a  destiny,  making  all  such  plea- 
sures, even  if  innocent,  mere  vanity  and  worth- 
lessness  in  the  comparison,  is  more  powerfully 
suggested  than  it  would  have  been  by  the  most 
express  utterance. 

There  are  some  other  things  of  less  exegeticsil 
importancs,  but  deserving  of  attention  in  their 
bearing  on  the  real  character  of  these  import- 
ant   passages.       Thus  the  words    DYl    "^22    '2 

^  ^  TT  T     , 


CHAP.  VIII.  16-17.— IX.  1-16. 


lej 


^■:?l'-D-j1(<  □'riSsn  [ix.  7]  are  rendered  inE.  v.: 
'•  (ioJ  now  accepteth  thy  works,"  indicating  tliat 
He  bas,  iu  some  way,  become  gracious.  Tlie  true 
rsuderiug  is,  "God  liath  already,"  or  rather, 
••long  ago.  accepted  tliy  works."  It  is  a  thing 
of  the  past,  settled  as  the  Divine  way  in  regard 
toman;  He  has  never  been  oli'ended  at  all.  It  is 
the  doctrine  of  Plato's  second  class  of  atheists 
(as  he  calls  them,  though  they  claim  to  be  tlie- 
ists),  who  believe  in  a  Uiviue  power,  but  regard 
Him  as  taking  no  account  of  men,  or  rather,  as 
accepting  all  human  works,  as  He  accepts  the 
operations  of  nature.  Or  it  is  a  Hebraistic  form 
of  the  Lucretian  doctrine  of  the  Divine  nature: 

S':iiu)ta  ab  nostris  rebus,  s-'junctaqtie  ionj^. 
That  this  general  acceptance  by  Deity  of  human 
works  is  not  the  serious  language  of  Koheleth,  is 
evident  from  his  so  frequent  insisting  on  judg- 
ment, either  in  this  world  or  in  another,  as  though 
it  were  his  favorite  doctrine,  his  "one  idea,"  we 
might  say,  in  all  this  discourse.  So  Wordsworth 
regards  the  wliole  passage  as  the  language  of  the 
sensualist  (which  is  the  same  as  Jerome's  ironi- 
cal ~pomjwoTTnua,  or  Koheleth  speaking  in  their 
person),  and  thus  comments  on  the  words  in 
question:  "  Evil  men  misconstrue  their  prospe- 
ritj'  into  a  sign  that  God  accepts  their  works." 
There  is.  however,  too  much  inferential  moral- 
izing in  such  a  statement.  In  (heir  language, 
God  3  "  accepting  their  works"  is  rather  another 
mode  of  saying  that  He  is  utterly  indifferent 
about  them,  or,  as  they  would  represent  in  their 
Lucretian  hyperpiety,  loo  great,  too  exalted,  to 
mind  the  affairs  of  men. 

The  10th  verse  of  ch.  ix.  is  rendered  in  E.  V.: 
"  Wliatever  thy  iiand  tindeth  to  do,  do  it  with  thy 
might."     The  Vulgate  favors  this,  but  the  accents 

forbid  it.  They  connect  "yn^Z  with  T\Wih,  re- 
quiring us,  if  we  follow  them,  to  render:  "what- 
ever thy  hand  findeth  to  do  in  thy  strength,  do 
it."  This  puts  a  different  aspect  upon  the  sen- 
tence, and  the  accents,  with  their  usual  nice  dis- 
crimination, bring  it  out.  The  other  rendering 
would  indeed  suggest  a  similar  meaning,  but  the 
accenis  make  it  clear.  It  becomes  the  maxim, 
ro  KpaTiGTov  TO  6iKatov,  might  makes  right,  or  let 
might  be  thy  law  of  right,  or  as  it  is  rendered  in 
the  Metrical  Version, — 

D  ■,  ttien.  whate'er  thy  liaod  aliall  find  ia  thy  own  might 
to  do. 

Wordsworth  takes  the  same  view:  "  Do  all  that 
thy  hand  findeth  to  do  by  thy  power"  [see  Heno- 
STENBiiRG,  Ew.vld]  ;  that  is,  "  let  might  be  right 
with  thee;  care  nothing  for  God  or  man,  but  use 
(hy  strength  according  to  thy  will."  Surely 
this  is  not  the  serious  language  of  the  serious 
Koheleth,  the  earnest  teacher  of  judgment,  who 
speaks  so  solemnly  of  "  the  fear  of  God,  and  who 
says,  only  two  verses  from  this  :  "  Then  I  turned 
again  to  look  beneath  ihe  sun,  and  saw  that  the 
race  was  not  to  the  swift  nor  the  victory  to  the 
strong." 

The  language  following:  "For  there  is  no 
knowledge,"  etc.,  even  Stuart  regards  as  that  of 
the  objector,  though  replying  to  the  serious  ad- 
vice given  above,  as  though  he  had  said  in  addi- 
tion:   enjoy  thyself,  etc.,  for   there    is    no    after 


state  to  give  thee  uneasiness.  "  But  we  havf 
seen,"  says  Stuakt,  "that  the  settled  opinion  of 
Koheleth  liimself  [viii.  12.  13]  was  something 
quite  different  from  this."  It  is  not  easy  to  un- 
derstand tlie  remark.  It  would  have  furnished 
Stuart  a  much  more  consistent  ground  of  rea- 
soning, had  he  regarded  the  whole  passage  as 
irony  or  personification.  Ho  says,  at  the  close 
of  his  comment  on  the  verses:  "The  positive 
passages  which  show  Koheleth's  view  of  judg- 
ment, and  of  retribution,  are  too  strong  to  justify 
us  in  yielding  to  suggestions  of  this  nature" — 
that  is,  the  supposition  of  his  denial  of  all  fu- 
ture accountability.  This  rule  of  criticism,  had 
they  consistently  followed  it,  would  have  made 
Koheleth  all  clear  in  many  places  where  the  op- 
posite method  produces  inextricable  confusion 
and  contradiction. 

Such  remarks  as  Zockler  and  Stcaet  some- 
times make  in  deprecation  of  Epicureanism 
[[liTzic.  in  general,  gives  himself  no  concern 
about  it]  show  the  pressure  upon  evangelical 
commentators  (and  even  upon  all  who  may  in  a 
true  sense  be  styled  rational),  when  they  adopt 
what  may  be  termed  the  half-w.iy  Lutheran 
mo(<e.  The  doctrine  of  Epicurus,  even  in  its 
most  decent  form,  is  so  inconsistent  with  any 
devout  fear  of  God,  and  this  again  is  so  utterly 
alien  to  any  philosophic  or  scientific  theism  that 
maintains  a  Deify  indifferent  to  human  conduct, 
one  who  cannot  be  prayed  to,  riifcvraiof,  and 
without  any  judgment  either  in  this  world  or 
another ;  for  in  respect  to  the  true  nature  of  Ko- 
heleth's exhortation,  either  idea  presents  a  con- 
clusive argument.  His  doctrine  must  be  somehow 
connected  with  all  that  system  of  truth,  with  all 
that  "wisdom,  of  which  the  fear  of  liie  Lord  is 
the  beginning."  To  a  mind  deeply  meditative 
like  that  of  Koheleth.  Ihe  thought  of  there  being 
no  judgment,  no  hereafter  (should  such  a  belief 
be  ever  forced  upon  it),  would  not  be  ground  of 
joy,  much  less  of  an  exhortation  to  joy,  as  ad- 
dressed to  others.  He  would  not,  even  in  that 
case,  adopt  the  Epicurean  maxim :  Let  us  eat  and 
drink, — rather  let  us  fast,  let  us  mourn,  in  view 
of  an  existence  so  brief,  so  full  of  vanity,  so  sooii 
to  go  out  in  darkness  all  the  more  dense,  a  de- 
spair all  the  more  painful,  in  consequence  of  thj 
transient  light  of  reason  with  which  we  are  so 
strangely  and  irrationally  endowed — e  lenebns  m 
tenebras — like  the  bubble  on  the  wave  in  a  stormy 
night,  reflecting  for  a  moment  all  the  starry  hosts 
above,  and  then  going  out  forever.  There  is  no 
religion,  no  superstition,  no  creed  so  awfully  se- 
rious, as  that  of  human  extinction,  and  of  a  god- 
less world.  Place  the  two  exhortations  side  by 
side  :  Live  in  the  fear  of  God,  for  Ihou  must  come 
to  judgment:  Live  joyful,  for  soon  thou  wilt  be 
no  more  ;  in  eitlier  alternative,  the  present  value 
of  the  present  being,  considered  for  its  own  sake, 
dwindles  in  a  rational  estimate.  As  connecied 
with  a  greater  life  to  come,  though  made  import- 
ant by  such  connection,  yet  how  comparatively 
poor  !  regarded  as  thewholeof  our  existence,  how 
absolutely  vain  1  In  the  first  aspect,  it  is  vanitus  ; 
in  the  second,  it  is  ranitas  vanilatum,  utterly  vain, 
a  "vanity  of  vanities."  The  Epicurean  idea  and 
the  Epicurean  call  to  mirth  are  as  inconsistent 
with  the  one  as  with  the  other. — T.  L.l 


186  ECCLESIASTES. 


B. — In  Presence  of  the  Insolence,  Bold  Assumption  and  Violence  of  Fortunate 

and  Influential  Fools,  the  'Wise  Man  can  only  Preserve  his  Peace  of  Soul 

by  Patience,  Silence  and  Tranquility. 

Chap.  IX.  17— X.  20. 

1.  Of  the  advantage  of  a  wise  tranquility  over  the  presumptuous  insolence  of  fools. 

(IX.  17— X.  4.) 

17  The  words  of  wise  men  are  heard  in  quiet  more  than  the  cry  of  him  that  ruleth 

18  among  fools.     Wisdom  is  better  than  weapons  of  war :  but  one  sinner  destroyeth 
1  much  good.     Dead  flies  cause  the  ointment  of  the  apothecary  to  send  forth  a  stink- 
ing savour :  so  doth  a  little  folly  him  that  is  in  reputation  for  wisdom  and  honour. 

2,  3  A  wise  man's  heart  is  at  his  right  hand ;  but  a  fool's  heart  is  at  his  left.     Yea 
also,  when  he  that  is  a  fool  walketh  by  the  way,  his  wisdom  faileth  him,  and  he 

4  saith  to  every  one  that  he  is  a  fool.     If  the  spirit  of  the  ruler  rise  up  against  thee, 
leave  not  thy  place;  for  yielding  pacifieth  great  offences. 

2.  Of  the  advantage  of  quiet,  modest  wisdom  over  the  externally  brilliant  but  inconstant  fortune 

of  fools. 

(Vers.  5-10.) 

5  There  is  an  evil  which  I  have  seen  under  the  sun,  as  an  error  which  proceedeth 
6,  7  from  the  ruler :     Folly  is  set  in  great  dignity,  and  the  rich  sit  in  low  place.     J 

have  seen  servants  upon  horses,  and  princes  walking  as  servants  upon  the  earth. 

8  He  that  diggeth  a  pit  shall  fall  into  it ;  and  whoso  breaketh   an  hedge,  a  serpent 

9  shall  bite  him.     Whoso  removeth  stones  shall  be  hurt  therewith  ;  and  he  that 

10  cleaveth  wood  shall  be  endangered  thereby.  If  the  iron  be  blunt,  and  he  do  not 
whet  the  edge,  then  must  he  put  to  more  strength :  but  wisdom  is  profitable  to 
direct. 

3.  Of  the  advantage  of  the  silence  and  persevering  industry  of  the  wise  man  over  the  loquacity 

and  indolence  of  fools. 

(Vers.  11-20.) 

11  Surely  the  serpent  will  bite  without  enchantment;  and  a  babbler  is  no  better. 

12  The  words  of  a  wise  man's  mouth  are  gracious ;  but  the  lips  of  a  fool  will  swallow 

13  up  himself     The  beginning  of  the  words  of  his  mouth  is  foolishness:  and  the  end 

14  of  his  talk  is  mischievous  madness.     A  fool  also  is  full  of  words:  a  man  eanhot 

15  tell  what  shall  be ;  and  what  shall  be  after  him,  who  can  tell  him  ?  The  labour 
of  the  foolish  wearieth  every  one  of  them,  because  he  knoweth  not  how  to  go  t.r 

16  the  city.     Wo  to  thee,  O  land,  when  thy  king  is  a  child,  and  thy  princes  eat  in  the 

17  morning !     Blessed  art  thou,  O  land,  when  thy  king  is  the  son  of  nobles,  and  tliy 

18  princes  eat  in  due  season,  for  strength,  and  not  for  drunkenness  !  By  much  sloth- 
fulness  the  building  decayeth  ;  and  through  idleness  of  the  hands  the  house  drop- 

19  peth  through.     A  feast  is  made  for  laughter,  and  wine  maketh  merry  :  but  money 

20  answereth  all  things.  Curse  not  the  king,  no,  not  in  thy  thought;  and  curse  nni 
the  rich  in  thy  bed-chamber:  for  a  bird  of  the  air  shall  carry  the  voice,  and  that 
which  hath  wings  shall  tell  the  matter. 

*(V.8.    y?D?J.     A  rlilch,  or  pit.  Vulfi.,  fovea,  LXX.  fioepov.     The  Syrmc  Vcrsi'iii  has  the  name  word.     It  is,  however.  Iin 

more  Aramaic  than  Ilehrcw.  beiufj;  rare  in  liotli  lan^iiaKOS,  ttioueh  thp  verb.  Bigriifying  to  dig,  is  found  in   ttie  latter.     Ita 
fura  in  utiudual  in  liaviiig  dat^esh  after  sliurek,  as  is  noted  in  the  margin. — T.  L.J 


CHAP.  IX.  17-18.— X.  1-20. 


137 


r Ver.  9.  T3D* ;  for  T3tyV  a  denomiQative  from  V3^>  "  a  knife,"  and,  therefore,  having  no  relation  to  the  verb  ^2D  «e 

fouud,  witii  quite  a  different  meaning  Job  xsii.  2  ;  xxxiii.  3;  xv.  3:  Isaiah  xxii.  15,  e^c.  Lit.,'*shall  be  cut,"  or,  *'ni;iy  bs 
cut  thereby."     It  ia  another   example  of  vari.iut  ortiiograpby,  showing  that   the  tirst   manuscripts   of  this  work  were 

written  from  the  ear.     See  reiuarks  on   rii  70ty  and  similar  words,  page  116. — T.  L.J 

(Ver.  10.    /p /p ;  the  sense  of  swinging,  which  ZiiCKLER,  Hitzig,  and  Elster  give  to  this  word,  is  not  confirmed  V>y 

Ezek.  xxi.  26,  to  which  they  refer.  Gesexius  gives  the  sense  to  sharpen,  polish,  but  derives  it  from  the  primary  idea  ul 
liffht  vuming,  ae  in  the  rapid  motions  of  a  whet-stune,  which  is  very  probable.  The  accents  connect  it  with  □'J3  facis^ 
tdges,  though  the  Valgalc  and  L.VX  have  disregarded  it. — T.  L.] 


EXEGETICAL    AND    CRinCAL. 

Of  the  three  sections  of  this  division,  as  we 
lay  them  down  in  essential  conformity  with 
Vaihinoer,  the  first  compares  the  entire  nature 
of  the  wise  man  with  that  of  the  fool,  whilst  the 
second  draws  a  parallel  between  the  two  regard- 
ing the  conditions  of  their  happiness;  but  the 
third  points  out  the  more  profound*  causes  of 
their  opposite  destinies  in  two  special  qualities 
of  both  (the  loquacity  and  indolence  of  fools, 
and  the  opposite  of  these  faults  in  the  wise  man). 
This  train  of  thought  is  less  clear  on  account  of 
the  peculiar  form  of  the  sentences, — -nearly  all 
being  proverbs  of  two  lines,  concise  in  extent, 
and  significant  and  aphoristic  in  character:  — 
but  it  must  not  therefore  be  disregarded,  nor 
displaced  by  the  acceptance  of  an  incongruity 
of  plan  or  connection,  as  if  it  were  a  conglomer- 
ate of  many  groups  of  maxims  or  of  separate 
proverbs  with  no  internal  connection.  By  an 
atomistic  and  disintegrating  process,  this  section 
has  been  divided  by  Hengstenberq  into  five 
divisions,  by  Hahn  into  eight,  and  by  Elstek 
even  into  nine;  (1)  ix.  17 — x.  1;  {'I)  x.  2,  3  ; 
(3)  ver.  4;  (4)  vers.  -5-7;  (.5)  vers.  8-10;  (6) 
vers.  11-14;  (7)  ver.  15;  (8)  vers.  16-19;  (',») 
ver.  20;  we  shall  present  the  special  refutation 
of  this  system  in  our  illustrations  of  the  words 
and  sense  of  the  individual  verses. 

*  (These  ethical  and  logical  divisions  are  not  easy  to  trace. 
The  diff.^rcnt  methods  adopted  by  different  commentators, 
warr.uit  a  strung  suspicion  of  their  reality.  Tliere  is, 
doubtless,  a  cimnectioii  in  the  thought,  but  it  is  poetical 
rath  T  I  liHU  logical,  su'.rgestive  rather  th.an  formally  didac- 
tic. In  the  Metrical  Version  there  is  an  attempt  to  group 
into  separate  cantos  the  tbonglits  that  seeined  to  have  the 
nearest  relation  to  each  other;  but  these  might,  perliaps,  be 
differently  arranged,  and  with  equal  effnct.  The  mind  of 
the  author  m.iy  be  regarded  under  dilfereut  aspects.  Anti 
8o.  too.  of  the  reader,  it  may  be  said,  that  the  division  for 
him  may  depentl  very  much  on  his  own  spiritu.i!  stiite;  for 
it  is  the  very  ii.iture  of  all  such  musing,  emotional  writing, 
to  suggest  more  to  one  mind  than  to  another.  It  may  even 
give  a  wider  and  a  higher  train  of  thought  to  the  reader 
than  the  writer  himself  possessed :  and  that  too  legiti- 
mitely.  or  without  any  violence  to  the  te.xt;  for  there  is  a 
apirit  in  words  witnessing  with  our  spirits,  and.  under  favora- 
ble spiritual  circumstances,  there  may  be  seen  a  light  in  our 
authors  language  which  he  did  not  sue,  or  but  dimly  saw, 
himself.  And  tliis  we  may  suppose  to  have  been  the  very 
design  of  the  higher  or  divine  author,  in  giving  such  a  dra- 
matic or  representative  work  a  place  in  His  holy  written 
revelation.  The  whole  book  is  a  meditation,  or  a  series  of 
meditations.  The  thoughts  do  not,  indeed,  follow  each 
other  arbitrarily ;  but,  like  our  best  thinking,  are  connected 
more  by  emotional  than  by  logical  bands.  Place  ourselves 
in  the  same  subjective  state — re.ad  it  as  poetry,  not  as  a 
formal  didactic  ethical  treatise — and  we  shall  readily  see 
whar  there  is  in  each  part,  in  each  verse,  in  a  single  word 
Btme.inies,  that  makes  the  writer  think  of  what  follows, 
though  all  logical,  or  even  rhetorical  criticism  might  fail  to 
find  it.  (See  remarks  p.  176).  Take,  for  example,  these 
verses  of  the  ix.  and  x.  chapters,  as  apptrently  the  most 
disconnected  of  any  in  the  wliole  poem.  The  ever-recurring, 
or  underlying  thought  is  wisdom  in  its  two  apparently  con- 
tradictory aspects  of  precioitsness  and  vanity — wisdom,  of 
such  inestimable  value  in  itself  a^  compared  with  folly,  and 
yet,    tbr«ngh   folly,  rendered  so  unavailing.     The  episod.il 


2.  First  strophe.  Chap.  ix.  17 — x.  4.  Of  the 
patient  and  tranquil  nature  of  the  wise  man  in 
contrast  with  the  arrogant  insolence  and  irasci- 
bility of  the  fool. — The  -words  of  V7ise  men 
are  beard  in  quiet  more  than  the  cry  of 
him  that  ruletb  among  fools.  Observe  the 
connection  with  the  section  immediately  preced- 
ing, vers.  13-16,  which  shows  the  superiority  of 
wisdom  by  a  single  example.  But  this  verse 
opens  a  new  section  in  so  far  as  it  begins  to  treat 
specifically  of  tranquility  as  a  characteristic  and 
cardinal  virtue  of  the  wise  man.  He  who  hears 
in  quiet,  proves  himself  thereby  a  lover  of  quiet 
and  tranquility,  and  therefore  a  wise  man.  A 
quiet  attention  to  wise  words  is  a  condition  ne- 
cessary to  their  practical  obedience,  and  conse- 
quently to  becoming  wise  and  acting  wisely. 
The  counterpart  of  this  is  shown  by  the  boister- 
ous and  passionate  cry  of  the  "ruler  amonq 
fools,"  i.  e.,  not  absolutely  of  the  "foolish 
ruler"  (Vaihinoek,  etc.,  referring  to  Ps.  liv.  6; 
Job  xxiv.  13,  S.),  but  of  a  ruler  who,  as  he  rules 
over  fools,  is  foolish  himself;  comp.  chap.  x.  16. 
Elster  correctly  observes  :  "Two  pictures  are 
here  compared,  the  wise  man  among  his  seholar.s. 
who  receive  his  teachings  with  collected  atten- 
tion, and  thoughtful  quiet,  and  a  ruler  wanting 
in  wisdom  to  control,  and  who,  in  undignified 
and  boisterous  ostentation,  issues  injudicious 
commands  to  those  who  execute  them  quite  as 

mention  of  *'  the  poor  wise  man"  leads  on  the  general  train 
of  thought,  but  it  immedif.tely  suggests  (ver.  7)  how  oue 
sinner  (one  fool)  may  destroy  it's  effect  upon  a  communilv. 
This  prompts  the  parallel  thought,  how,  in  the  individual, 
too,  a  little  folly  taints  all  bis  better  acquisitions.— the  m..d  ■ 
ol  expressing  this  being,  doubtless,  a  favorite  proverbial 
1  ir.ii  commending  itself  less  for  its  nicety  than  for  its  ex- 
quisite appositeness.  Thisagain  makes  him  think  how  read- 
ily the  fool  exposes  his  folly;  as  the  most  striking  example 
of  wliich  there  occurs  to  the  mind  the  rashness  with  which 
such  bring  upon  themselves  the  displeasure  of  the  ruUr 
Then  comes  readily  up  the  folly  of  rulers  themselv 's.— Ih.n 
examples  of  it  in  subverting  the  proper  relations  of  life.  A 
pause,  perhaps,  occurs ;  some  links  pass  silenlly  through  the 
mind,  liut  the  chain  of  thought  still  shows  itself.  It  is  trans- 
ferred from  the  higher  to  the  more  ordinary  av'ocations  of  lit.-. 
It  is  still  the  unavailingness  of  human  wisdom.  With  all  our 
care,  and  all  our  skill,  there  is  danger  everywhere,  liabilitv 
to  mistakes  and  mishaps  in  every  business,  and  in  every  act. 
Another  pause;  it  is  the  same  thought  but  it  takes  a  differ- 
ent form— the  unavailingness  of  eloquence,  or  the  gift  of 
speech  [that  splendid  evil,  6  ndcT^xo!  njs  dSiKias,  ,Tiis.  iii.  6,  or 
"ornament  of  unrighteousness"].  Here,  too,  there  is  to  be 
tntced  the  influence  of  the  proverbial  association:  "the 
serpent  bites  without  enchantment;"  so  is  the  gift  of  speech 
to  its  possessor  when  misemployed  in  vain  babbling  or  in 
slander  In  such  a  tracking  of  ideas  and  emotions,  the 
transitions  may  seem  slight  and  even  fanciful ;  hut  they  are 
more  natural,  more  sober,  more  impressive,  we  may  say,  in 
their  moral  and  didactic  effect,  than  those  formal,  logical 
divisions  which  commentators  so  confidently  propose,  and 
in  which  they  so  greatly  differ.  Other  readers  may  be  dif- 
ferently affected,  BO  that  they  discover  in  it  other  associa- 
tions of  thought  [for  there  are  various  ways,  lying  below 
the  soul's  direct  consciousness,  in  which  our  spiritual  move- 
ments link  themselves  together]  but  such  diversity  of  view, 
it  may  be  said,  arises  from  the  very  nature  of  this  kind  of  Mr  - 
jective  writing,  and  is  evidence  of  exc.  llency  in  it  rather  than 
of  a  defect.  It  comes  from  its  very  suggestiveiiess,  and  shows 
the  rich  fertility  iniierwit  in  its  germs  of  thought.— T.  L.l 


138 


ECCLESIASTES. 


injudiciously.      Comp.    the    mild   and   tranquil 

nature  of  the  servant  of  God,  with  the  criers  iu 
the  streets:  Isa.  xlii.  2;  Matt.  xii.  19.— Ver.  18. 
Wisdom  is  better  than  weapons  of  war; 
i.  «.,  it  is  stronger,  more  effective,  and  indomita- 
ble than  the  greatest  pliysical  strength  and  war- 
liice  preparation,     3"lp  poetical,  and  equivalent 

to  n3n73  eomp.  Ps.  Iv.  19;  Dan.  vii.  21;  and 
therefore,  aip"'/?  as  elsewhere  we  have  ''13 
nor[lO,  not  merely  weapons  of  war  (  Vulgate:  ar- 
rii'i  bellica;  Elster,  et  al.)^  but  implements  of  war, 
warlike  instruments,  and  apparatus,  war  mate- 
rial in  general  (  LXX  onehi  niAifiov). — But  one 
sinner  destroyeth  much  good.  "Oue  sin- 
ner,'' i.  (!.,  a  singleone  of  those  coarse  miscreants 
or  fools,  who  can  command  physical  strength, 
but  are  destitute  of  wisdom.  There  certainly 
cm  be  no  intention  to  make  a  special  allusion  to 
the  "  he,ithen  world-monarch,"  i.  e.,  the  Per-iiaii 
king  (Hengste.mbero),  nor  in  the  expression, 
"much  good"  is  there  any  reference  to  the 
prosperity  of  the  Persian  realm.  This  expres- 
sion ^3^^  nSlO  can  rather  be  only  intended  to 

show  what  is  homogeneous  with  wisdom  and  be- 
longing to  it,  consequently  the  salutary  creations 
aud  measures  of  wisdom,  its  blessings  in  the 
various  spheres  of  the  civil,  and,  especially,  of 
the  moral  life  of  men. — Nine  manuscripts  read 
NOni  instead  of  XDIHI  "aud  one  sin  destroyeth 
much  good;"  but  the  connection  imperatively 
demands  the  retention  of  the  Masuretic  reading. 
— Chap.  X.  1.  Dead  flies  cause  the  oint- 
ment of  the  apothecary  to  send  forth  a 
stinking  savour.  Literal,  "flies  of  death," 
elc.  The  singular  iJ'X^',  with  the  plural  '301, 
is  to  be  taken  distributively :  each  individual 
dead  fly  can  make  the  ointment  stink,  as  soon  as 
it  falls  into  it.  For  this  construction  comp. 
Hosea  iv.  8 ;  Prov.  xvi.  2 ;  Song  of  Solomon  ii.  9 ; 
Gesenihs,  Lehrijebdude,  pp.  66.5,  713.  J>'32 
means  literally  "turns  into  liquid,  causes  to 
bubble  up,"  i.  e.,  sets  into  fermentation,  and  in 
that  way  produces  the  decomposition  and  rotten- 
ness of  the  ointment.  Hpn,  dealer  in  spices.  | 
This  addition  gives  us  to  understand  that  the  1 
valuable  ointment  of  commerce  is  meant,  and  by  I 
no  means  a  worthless  article. — So  doth  a  little  ! 
folly  him  that  is  in  reputation  for  v^isdom  \ 
and  honor  [Z()CKI,ek's  comment  is  based 
upon  his  translation  :  "Weightier  than  wisdom, 
than  honor,  is  a  little   folly,"*  which   is   essen- 


*[The  objections  to  the  rendering  of  Zockler,  Hitzio, 
Stuart,  anti  others, are  Ist:  tlie  unusual  moaning"  AeauiV." 
wliicli  it  gives  to  "lp\  a  sense   existing    priniarilj'  in   the 

Itt 
root,  and  appearing  in  the  Syriac  and  the  Arabic,  but  hfiving 
no  other  ex:iinple  in  tlie  Hebrew;  'id,  the  filling  up,  or  sup- 
posed ellipsis  (-'in  llie  eyes  of  the  ignorant  and  loolish"), 
which  is  required  if  we  give  it  the  more  common  Hebrew 
sii^nificance  of  "  precious,  honorat)Io;"  3d,  and  cliietly,  the 
singular  incongruity  that,  by  cither  of  these  authors,  is 
introduced  into  the  comparison :  "as  the  dead  liy  taints  the 
precious  ointment,  so  a  little  folly  outweighs  wisdom,"  ftc, 
or,  is  more  precious  iu  the  vulgar  opinion.  It  is  evidently 
a  comparison  in  either  rendering,  though  the  particle  of 
comparison  is  omitted,  as  in  many  other  cases,  especially  of 
the  concise  sententious  kind  [see  the  long  list  in  the  Gi-am- 
t»  ir  of  .loNA  Brn  Gawach].  The  objection  to  the  commoti 
Kngli.di  rendering  (whicli  is  also  that  of  Geieb,  Trkmellius, 
aud  the  great  critic  Glassiusj  is  that  it  requires  a  repetition 


tially   different  from    our    English   Version 

T.  L.]  Tp'  is  here  used  in  its  original  signifi- 
cation "  heavy,  weighty,"  namely,  in  the  eyes 
of  the  dazzled  multitude,  that  is.  accustomed  to 
esteem  folly,  and  indeed  a  very  small  amount 
of  folly,  of  more  value  than  all  real  wisdom  and 
honor.  "Wisdom  and  honor"  correspond  in 
this  second  clause  to  the  costly  ointment  of  the 
first,  and  the  "little  folly"  (D^O)  corresponds 
to  the  fly,  the  little  dead  animal,  that  nevertheless 
corrupts  the  whole  pot  of  ointment ;  comp.  1  Cor. 
V.  6. — Ver.  2.  After  ver.  1  has  explained  and  de- 
veloped the  second  clause  of  ix.  18,  the  author 
turns  back  to  the  illustration  of  the  great  advan- 
tages of  wisdom  over  folly,  that  is,  to  the  first 
clause  of  ix.  18.  A  wise  man's  heart  is  at  bis 
right  hand.  That  is,  it  is  in  the  right  place,  whilst 
the  fools  is  really  at  the  left,  i.  e  .  has  sinister  and 
perverse  purposes.  "  Heart"  is  here  equivalent 
to  judgment,  as  in  the  subsequent  verse,  and 
in  Prov.  ii.  2;  xiv.  33;  xv.  28 — Ver.  3.  Yea 
also,  •when  he  that  is  a  fool  walketh  by 
the  Tway,  his  wisdom  faileth  him.  That  is, 
when  he  goes  out  he  lets  people  perceive  his  want 
of  judgment  in  various  ways — for  which  reason 
he  would  do  much  better  to  remain  at  home  with 
his  stupidity. — And  he  saith  to  every  one 
that  he  is  a  fool.  Namely,  because  he  con- 
siders himself  alone  wise,  and  as  a  fool  he  can 
do  no  otherwise :  for  as  soon  as  he  should  con- 
sider himself  a  fool,  he  would  have  made  the 
beginning  of  his  return  to  the  path  of  wisdom. 
K.NOBEL,  E^t\LD,  and  Vaihingek  render  ;   "it  is 

foolish."     Eut   IDO    stands   elsewhere   only  for 
TT  •' 

persons;   for    the    adjective    sense    it   would   be 

necessary  to  assume   the   reading   73D. — Ver.   4 

is  not  a  specific  maxim  incidentally  dropped, 
(Elster)  but  an  admonition  holding  the  closest 
connection  with  what  precedes,  and  which  forma 
the  practical  conclusion  of  the  whole  discussion 
(beginning  with  ix.  17)  concerning  the  relation 
between  wise  gentleness  and  foolish  passionate- 
ness.     For  the  ruler  among  fools  (ix.  17)  hero 

of  tyXD'  iu  the  second  member;  but  for  such  ellipsiM, 
especially  in  proverbial  expressions,  and  when  ttie  CMnl''\t 
evidently  favors  it,  there  is  good  and  clear  autliorir,\. 
Comp.  Prov,  xiii.  2;  "  From  the  fruit  of  his  mouth  a  nian 
shall  tat  good,  but  the  soul  of  the  wicked — fully;"  that  is 

shall  eat  folly  [with  ellipsis  of  73i<nJ-    Comp.  Prov.  xxvi. 

9:  Jerem.  xvii.  11.  A  still  stronger  case  is  found,  .Tob 
xxiv.  19,  where  there  is,  in  fict,  a  double  ellipsis,  and  yet 
the  comparison  and  the  meaning  are  both  quite  cleat: 
"Heat  carries  oft"  the  snow  waters,  Sheol — have  sinned:'' 
that  is,  so  "sheol  (carries  otT  those  that)  have  sinned" — 

IXDn  Sixty.  There  is  an  ellipsis  both  of  the  governing 
verb,  and  of  the  relative  pronoun.  *-Tbe  dead  fly  taints  the 
frftgraut  ointment,  so  a  little  folly  [taints]  one  hoiiurabh, 
for  wisdom,"  eto.  Nothing  could  be  more  apt.  or  true.  This 
rendering  preserves  also  the  analogy  between  a  good  name 
and  precious  odors,  a  meta|-hor  common  in  all  languages, 
and  so  strikingly  inlroduced  vii.  1,  and  Ciint.  i.  y;  De  id 
flies  spoil  the  fragrant  ointment,  a  little  folly  the  good 
name.  This  is  in  accordance,  too,  with  a  eouimoii  usage  ta 
Hebrew,  by  which  the  sense  of  IJ^^XDH  is  transferred  from 
the  literal  ill  suvor  to  odiousness  of  cliaracter.  The  prepo- 
sition n  with  the  sense  of  propter,  on  accou?it  of,  is  also 
well  established:  nn^O    HODnD    "Ip'.  "  precious,"  that 

T   ■  T    :     T   ■•  I  TT 

is,  held  in  esteem  "  lor  wi-dom  and  honor."  The  two  verlJS 
^'*2^  and  K^'XD'  are  to  be  taken  together,  or  the  one  as 
qualifying  the  other:  "miike  corrupt,  make  ferment."  or 
froth,  that  is,  corrupt  by  fermentation — "  with  frothy  taint** 
See  Metrical  Version. — T.  L.] 


CHAP.  IX.  17-18.— X.  1-20. 


139 


clearly  appears  again  as  "ruler;"  the  "great 
offences  "  point  back  to  tlie  "  sinner  "  of  ix.  18; 
and  thus  also  is  there  made  a  close  connection 
with  vers.  2  and  S  of  this  chapter.  Hence 
Luther  is  correct  in  his  rendering  :  "  Therefure, 
when  the  insolence  of  a  mighty  one,"  elc.  If 
the  spirit  of  the  ruler  rise  up  against  thee. 

For  the  expression  /}}  ni^'ri  P^l  in  which  nil 
does  not  mean  spirit  {Sept.,  Vulg.,  Hengsten- 
BERo),  but  anger,  comp.  2  Sam.  xi.  12;  Ps. 
Ixxviii.  21  ;  Ezek.  xxxviii.  18. — Leave  not  thy 
place ;  i.  e.,  do  not  be  disconcerted,  do  not  be- 
come dissatisfied,  as  this  would  develop  itself  in 
a  changed  position  of  thy  body  in  a  manner  that 
would  entail  danger  on  thee.  In  this  obvions 
illustration  it  is  not  necessary,  with  Hitzig,  to 
explain   '"JDIpD   by  "  thy  condition   of  soul,   thy 

usual  state  of  mind," — an  interpretation  for 
which  the  appeal  to  the  soul — "maintain  tliy 
place" — in  the  Arabian  story  of  the  "Golden 
Necklace,"  scarcely  affords  a  sufficient  reason. — 
For  yielding  pacifieth  great  offences, 
I.  e.,  prevents  them,  smothers  them  m  the  birlh, 
and  does  not  let  them  come  to  light.  We  find 
similar  sentences  in  Prov.  x.  12  ;  xv.  1 ;  xxv.  16. 
:{.  Second  strophe.  Vers.  5-10.  Of  the  appa- 
rent but  inconstant  fortune  of  fools,  and  of  the 
superiority  of  the  modest,  but  effective  and 
sterling  influence  of  wisdom. — For  ver.  5,  first 
clause,  comp.  chap.  vi.  1. — As  an  error  which 
proceedeth  from  the  ruler.  By  the  compa- 
rative 3  in  njJt^3,  the  evil  in  the  fii'st  clause  is 

:  TT : 

marked  as  one  that  is  not  simply  an  error  of  a 
ruler,  but  which  only  appears  as  such,  manifests 
itself  as  such,  so  as  to  draw  after  it  mueli  worse 
evils,  (EwALD  is  correct  in  translating,  "appa- 
rently in  error  ").  We  can  also  understand  tiiis 
JJ  as  3  veritatis,  and  either  leave  it  untranslated 
(as  Elster,  according  to  Lutheb  and  many 
older  authors)  or  give  it  through  our  turn: 
"there  is  an  evil  in  respect  to  an  error"  (Hit- 
zio);  it  is  then  indicated  that  the  particular 
action  in  question  corresponds  to  the  general 
idea  of  an  evil  (Hi'lj;  compare  2  Sam.  ix.  8. — 
The  explanations  of  Knobel,  Vaihinqer,  and 
Hahn  are  censurable  in  making  3  equivalent  to 
the  expressions  "according  to,  or  in  conse- 
quence of  which;"  as  are  also  those  of  Heng- 
STK.VBERG,  who,  foUowiug  the  example  of  Hier- 
ONYMiis  and  a  Jewish  adept  in  Scripture  learning 
whom    he    questioned,    understands    the    term 

"ruler"  {O'huT})  to  be  God,  and  thence  thinks 
of  an  act  of  divine  power  that  seems  like  a  fault, 
but  is  none, — an  interpretation  which  is  untena- 
ble on  account  of  the  manifest  identity  of  D'bu' 
with  7tyi0  in  ver.  4. — Vers.  6  and  7  give  two 
examples  of  errors  of  rulers. — Folly  is  set  in 
great  dignity ;  namely,  by  the  caprice  of  a 
ruler  who  elevates  an  unworthy  person  to  tiie 
highest  honors  of  his  realm,  tnj  lit.,  "is  given, 
is  set,"  comp.  Esther  vi.  8;  Deut.  xvii.  15.  The 
abstract  73Dn  stands  for  the  concrete  SdOH 
which  the  Septuagint,  Vulgate,  etc.,  seem  to  have 
read  directly,  but  which  is  not  therefore  to  bo 
26 


put  in  the  place  of  the  Masoretic  text,  because 
the  latter  gives  a  much  stronger  thought;  it 
is  not  simply  a  fool,  it  is  personified  folly. — 
And  the  rich  sit  in  lovr  place,  i.  e.,  by 
virtue  of  those  very  despotic  acts  of  a  despotic 
ruler,  the  rich  (t.  e.,  the  noble  and  distinguished, 
whose  wealth  is  patrimonial  and  jast,) hominet 
ingenuos  nolAles  (comp.  ver.  20,  as  also  the  syn- 
onym i^J'^in-ja  ver.  17)  are  robbed  of  their 
possessions  and  driven  from  their  high  places. 
HiTziG  says:  "  Sudden  and  immense  changes  of 
fortune  proceeding  from  the  person  of  the  ruler 
are  peculiar  to  the  East,  the  world  of  despotism, 
where  barbers  become  ministers,  and  confisca- 
tions of  large  fortunes  and  oppression  of  posses- 
sors are  the  order  of  the  day." — Ver.  7.  I  have 
seen  servants  upon  horses,  and  princes 
'walking  as  servants  upon  the  earth.  A 
contrast  to  sitting  on  horseback,  which,  among 
the  Hebrews  was  considered  a  distinction  for  the 
upper  classes.  Comp.  2  Chron.  xxv.  28 ;  Esther 
vi.  8,  9 ;  Jer.  xvii.  25 ;  and  to  this  add  Justinian 
xli.  3:  "Hoc  denigue  diserimen  inter  servos  liber- 
o.'ique  est,  quod  servi  pedtbus,  liberi  non  nisi  equit 
incedinil."  Here  also,  as  in  the  preceding  verse, 
the  persons  compared  are  to  be  considered  as 
contrasted  not  merely  in  their  external  condition 
but  also  in  their  character;  the  princes  are 
really  princely,  and  princely-minded  persons,  but 
the  servants  are  men  with  base  servile  feeling, 
which  qualifies  and  makes  it  right  for  them  to 
serve. — Vers.  8-10  show  that  in  spite  of  this 
sudden  elevation,  so  easily  gained  by  unworthy 
and  foolish  persons,  their  lot  is  by  no  means  to 
be  envied ;  because  their  fortune  is  rife  with 
dangers,  because  the  intrigues  by  means  of 
which  they  excluded  their  predecessors  from 
their  possessions,  can  easily  overthrow  them, 
and  because  the  difficult  tasks  that  devolve  on 
them  in  their  high  offices  can  easily  bring  upon 
them  injury  and  disgrace.  Wherefore  genuine 
wisdom,  of  internal  worth  and  business-like 
capacity,  is  far  preferable  to  such  externally 
brilliant  but  unreliable  and  inconstant  fortune 
of  fools.  The  close  connection  between  these 
verses  and  vers.  5-7  is  correctly  perceived  by 
HiTZiG,  Hengstenberg  and  Haiin,  whilst  El- 
ster and  Vaihinoer  isolate  their  contents  too 
much  in  wishing  to  find  nothing  farther  in  them 
than  a  warning  against  rebellion,  or  resistance 
to  divine  command. — He  that  diggeth  a  pit 
shall  fall  into  it.  This  is  different  from  Ps. 
vii.  10;  Prov.  xxvi.  27;  Sirach  xxvii.  26;  it  is 
not  a  pit  for  others,  but  simply  a  pit,  tlie  result 
of  severe  exertion  of  a  dangerous  character,  with 
the  implements  for  digging.  Falling  into  the  pit 
is  not  presented  as  a  necessary,  but  only  as  a 
very  possible  case. — And  vrhoso  brealieth  a 
hedge,  a  serpent  shall  bite  him ;  namely, 
in  accordance  with  llie  well-known  and  fre- 
quently confirmed  fact,  that  serpents  and  other 
reptiles  nest  in  old  walls;  comp.  Isa.  xxxiv.  15; 
Amos  V.  19.  The  breaking  of  this  hedge  appears 
clearly  as  an  action  by  which  one  seeks  to  injure 
his  neighbor. — Ver.  9.  Whoso  removeth 
stones  shall  be  hurt  therewith  ;  and  he 
that  cleaveth  wood  shall  be  endangered 
thereby.  Hitzig,  taking  the  futures  I'ii"  and 
[3D'  100  much  in  the  mere  potential  sense,  says; 


110 


ECCLESIASTES. 


"can  injure  himself."  See  ver.  8,  second  clause,  i 
For  i"On,  "  to  break  loose,  to  tear  out,"  that  is  ] 
stones  from  the  earth  (not  "  to  roll  away,"  as  i 
Knobel  says),  comp.  1  Kings  v.  31. — JJD'  is  not 
equivalent  to  '•  endangereth  himself"  (Sept., 
EwALD,  KsoBEL  autl  V.iiHiNGER),  bul  is  to  be  [ 
derived  from  rS'J  a  knife  (from  HOD  "to  cut  ;"* 
comp.  Prov.  xxiii.  -)  and  is  to  be  translated  in  ac- 
cordance with  the  rulnerabitur  of  the  Vulgate  by, 
"he  will  injure  or  wound  himself,"  (Hnzio,  Els- 
TER,  Hesgstenberi;);  see  Luther  also. — Ver. 
10.  If  the  iron  be  blunt.  (Zockleb  trans- 
lates: "If  one  has  blunted  the  iron").  Since 
nnp  as  piel  of  iinp  "  to  be  blunt,"  can  scarcely 
mean  anything  else  than  to  make  blunt,  we  must 
either  consider  the  indefinite  "  one,"  as  the  sub- 
ject, or  the  wood-chopper  of  the  previous  verse. 
EwALD  ("Authors  of  the  0.  T."),  Hengstenberq 
and  most  ancient  authors  (also  the  Vulgate  and 
Luther)  say,  that  nnp  is  to  be  taken  intransi- 
tively, and  as  equiv.ilent  to  hehe-icit.  relii.iiim  fuit, 
but  this  is  opposed  by  the  following    X^n    before 

□'J3"N'7,  which  clearly  shows  a  change  of 
subject,  forbidding  the  thought  that  iron  can  be 
the  .subject  of  this  clause.  The  view  formerly 
entertained  by  Ewald,  "  one  leaves  the  iron 
blunt"  (Poetical  Books,  1  Ed  ),  he  afterwards 
discarded  as  incorrect. — And  he  do  not  ■whet 
the  edge.  Zocicler  translates:  "And  it  is 
without  edge."     HiTZio  is  correct  in  saying  that 

lD'J3-{<'?     is  formed  as    O'ja   x'7    "  childless;' 

■   T 

1  Chron.  ii.  30,  32,  and  is  equivalent  to  saying, 
"  without  an  edge,  or  edgeless."   The  subsequent 

'^p'^p  is  not  to  be  connected  with  these  words, 
but  with  the  following  ones,  especially  as,  accord- 
ing to  the  only  passage  in  which  it  occurs  (Ezek. 
xxi.  2ti,)  it  does  not  signify  to  "polish,  to  sharp- 
en," but  "to  shake,  to  swing."  (HixziG  and 
Ei.ster  are  correct,  though  in  opposition  to  most 
modern  writers,  who  translate  :  "And  he  has  not 
whet  the  edge").  Then  must  he  put  to  more 
strength;  i.  e.,  in  splitting  the  wood  he  must 
swing!  the  ax  with  all  his  strength. — But  Twis- 
dom  is  profitable  to  direct.  Zockler  trans- 
lates :  "  But  it  is  a  profit  wisely  to  handle  wis- 
dom." Read  (with  Hitziq  and  Elster)  I't^pn 
instead  of  1'CDn  thus  making  the  infinitive 
construct,  which,  with  its  object  WSDn  (as  pre- 
dicate to  pTI")  forms  the  subject  (i.  e.,  it  is  a 
profit,  an  advantage,  or,  it  is  the  best;  comp.  the 
opposite  p"*n]  ]'S1  in  ver.  11th.  For  the  phrase 
nojn   TtSDn   occurring  only  here  (lit.,  to  make 

*  [The  meaning  given  to  t3D'  is  probHl)ly  (he  correct  one 
(see  text  note),  as  derived  from  the  noun  r3t^"ii  iinife" 


(Araliic    j*w^^-*M.  I  ; 


but  n3D  ^nOty,  means  to  see.  and 


is  only  remlei-i'i'.  to  rut  from  its  snpposed  nlBnity  to  tlie  Latin 
geco,  and  to  iitcouiuiod:ile  it  to  lliiH  word.  Tlie  Keuso  of 
|3D  "  ^"  become  i-'or,"  as  in  Isa.  xli.  20  (pvml),  and  iti  the 

Aral>ie.  might  perliips  answer  here,  hut  it  would  mar  the 
pHrallelism. —  1.  L  "j 
tiSec  Text  Note  and  Metrical  Version.— T.  L.] 


wisdom  straight,  i.  e.,  to  direct  it  successfully,  to 
handle  it  skillfully)  comp.  a  similar  turn  3"D"n 
npn  in  Ruth  iii.  10.  It  is  usual  to  retain  tlu- 
infinitive  absolute  TE'jri  as  a  genitive  dep(  n 
dent  on  ]l"'ri':  "And  wisdom  is  the  profit  ot 
prosperity"  (Knobel);  or,  "wisdom  has  the 
advantage  of  amendment "  (Hengstenbebc.  ):  or, 
"and  wisdom  is  the  profit  of  exertion"  (?)  Ew- 
ald) ;  or,  "  wisdom  gives  the  advantage  of  suc- 
cess" (Vaihinger).  But  all  these  renderings 
give  a  thought  less  clear  and  conformable  to  the 
text  than  ours.  Luther  is  not  exact:  "There- 
fore wisdom  follows  diligence,"  (in  harmony  witli 
the  Vulgate,  et post  induslriam  sequetur  saptentni). 
The  rendering  of  Hahn  is  nearest  to  ours:  "And 
the  favor  of  wisdom  is  an  advantage,"  wherein 
the  sense  of  "  favor  "  for  Tiyon  does  not  seem 
quite  appropriate.  The  entire  sense  of  the  verse 
is  essentially  correct  in  the  following  rendering 
ofHiTziG:  Whosoever  would  proceed  securely, 
and  not  expose  himself  to  the  dangers  that  are 
inseparable,  even  from  the  application  of  proper 
means  to  ends,  toils  in  vain  if  he  undertakes  the 
task  in  the  wrong  way  (like  those  tools  in  vers. 
6-9):  the  direct,  sensible  way  to  the  end  is  the 
best  " — namely,  that  very  humble,  modest,  but 
eifective  way  of  wisdom,  which  the  author  had 
recommended  already  in  ix.  17,  18;  x.  i!,  3,  and 
now  in  vers.  12ff.,  farther  recommends. 

4.  Third  Strophe.  Vers.  11-20.— Of  the  advan- 
tage of  the  silent,  sober,  and  industrious  de- 
meanor of  the  wise  man,  over  the  indolent  and 
loquacious  nature  of  the  fool. — Surely  the  ser- 
pent   'Will   bite    -without    enchantment. 

This  sentence  in  close  connection  with  verse 
10  advises  to  a  zealous  and  dexterous  application 
of  the  remedies  at  the  command  of  the  wise  man : 
but,  at  the  same  time,  shows  the  necessity  of 
such  application  by  an  example  chosen  perliaps 
with  reference  to  verse  8  ;  thus  forming  the  tran- 
sition to  the  warning  against  empty  loquacity 
and  its  evil  consequences  contained  in  vers.  12- 
14.  Koheleth  does  not  here  allude  to  the  charm- 
ing of  spiritual  serpents,  !.  e.,  of  vicious  men.  by 
importunate  requests  (Hengstenberg)  but  un- 
doubtedly means  the  actual  art  of  charming  ser- 
pents: the  possibility  of  which,  or  rather  the 
actual  existence  of  which  he  clearly  presup- 
poses in  possession  of  wise  and  skillful  persons, 
just  as  the  author  of  the  58th  Psalm  (vers.  4  and 
5j,  indeed,  as  Christ  himself  affirms  in  Mark  xvi. 
IS:  Luke  X  19.  (Comp.  also  Ex.  vii.  1),  and 
the  learned  observations  of  Knobel  on  the  art  of 

charming  serpents  among  the  ancients).  Vh2 
\^Xyl  literally,  "without  enchantment,"  i.  c. 
without  that  softly  murmured  magic  formula, 
whicii,  it  was  pretended,  formed  the  principal 
agent  in  expelling  poisonous  reptiles,  it'  spoken 
at  the  proper  period,  and   thus   guarded  against 

the  danger  of  being  bitten.     ]1t?vn    7J?3  literally. 

the  "master  of  the  tongue,  '    i.  e.,    who   has   the 

poisonous  tongue  of  the  reptile  in  his  power,  and 

knows    how  to  extract  the  poison,  or  to  prevent 

!  its  biting:   or  it  may  also  ine:in  the  "one    with  a 

[  gifted  tongue,"  who  by  means  of  his  tongue  can 

I  produce  extraordinary  results   (Hitztq,    Hahn). 


CHAP.  IX.  17-18— X.  1-20. 


141 


The  latter  interpretation  is  preferable  as  much 
on  account  of  the  analogy  of  ^^3  7^3  Prov.  i. 
17,  and  similar  expressions,  as  on  account  of  the 
context,  which  clearly  shows  that  the  author  has 
in  his  eye  one  of  ready  tongue  not  iruikmg  timely 
use  of  his  gift,  a  h.-ro  with  his  tongue,  but  with- 
out energy  anJ  proiipiu  *s-;  iti  action. — Ver.  iJ.. 
The  ^vords  of  a  wise  mans  mouth  are  gra- 
cious. Such  a  one  ttierclore  should  not  be  si- 
lent, as  the  slack  serpent-charmer  in  ver.  11, 
but  should  speak  often  and  much,  because  he 
(ioes  nothing  but  goo  I,  and  acquires  favor  every- 
where with  Ills  "  gracious "  words  (Luther). 
in  here  means  id  quod  gratiam  sen  favor  em  parity 
or  graciousness ;  comp.  Prov.  xxxi.  30;  and  for 
the  sentence  in  general  Pmv.  xv.  2.  L'Ci — But 
the  lips  of  a  fool  ^will  swallow^  up  himself. 
Comp.  Prov.  xv.  2;   x.  8.  21  ;   xiii.  16,  e(c.      Any 

other  reference  of  the  suffix  in  the  verb  ^5jt773n 
than  to  the  logical  subject  /"D^  is  inadmis- 
sible.     For  the  plural  form     ninety     coinp.  Lsa. 

lix.  3;  Ps.  lix.  7. — Ver.  13.  The  beginning  of 
the  ^7ords  of  bis  mouth  are  foolishness; 
and  the  end  of   his  talk  is  mischievous 

madness.  That  is,  there  is  notliing  discreet 
either  in  the  beginning  or  the  end  of  his 
foolish  twaddle  (Hitzigj;  he  remains  a  fool  in 
everything  that  he  says;  comp.  Prov.  xxvii.  21. 
"  The  end  of  his  talk"  is  the  end  which  his 
mouth  makes  of  speaking,  the  last  and  most  ex- 
travagant of  his  foolish  speeches.  Of  this  it  is 
here  affirmed  that  it  is  mischievous  madness, 
namely,  even  for  himself  injurious  and  mischie-  , 
vous  madness;  comp.  Prov.  xviii.  7;  Ps.  Ixiv. 
8,  etc. — Ver.  14.  A  fool  is  also  full  of  ^vords. 
To  the  error  of  his  silly  speech,  he  adds  thiit  of 
endless  loquacity.*     And  he  is  most  apt  to  prat- 

*[Q''"13T  n3*^\  It  ia  ^^ot  mere  "loquacity"  that  h 
■  T  ;  V  ;  ~ 
hnie  intended.  The  be<»t  explanation  is  that  of  Ahen  Ezra, 
\*h<i  rel'eis  it  to  vain  predictions,  [see  noto  on  □^"131,  v. 
».  E114.  V.  7,  I'.  91],  or  rather,  lioasting  assertions  in  le-pect 
to  h«  lumre;  "I  will  trac  and  drink,  says  the  fuol.  Lut  he 
kiiowi)  DOi  whiit  Btiall  be  in  inn  lil'u  ur  in  his  deitth;  as  is 
Hail  in  anoihtT  iJace  [v.  7,  vi.  IJ].  there  are  many  words 
tniil  increase  vanit.v,  yet  whukooweth  what  is  KOod  tur  luan 
elc.'"  tioalsuRA&Hi:  "  In  his  eiiiiipleness,  the  f^>ul  is  full  ut 
word-",  de.-idiDg  contidently  and  saying,  '  to-nmriow  I  will 
do  t$u  a..d  so,  when  he  Rnow<L.-tli  not  ^^  tiat  Hhall  be  uu  the 
iD'rrow,—  or  when  he  woiiM  undertake  a  j  -uiii'-y  fur  tain,' 
anil  knovvet'i  n  t  that  he  uuiy  till  by  the  !>word."  Comp. 
Luke  xii.  20  James  iv.  13.  This  i-*  .tso  the  interpretitiuii 
(It  MxHTi-N  Gr'.iEK,  at  least  inr  latiou  to  ttie  14th  verse.  Itis 
Ktru.igly  co.ifirmed  by  the  immediately  following  toutext. 

In  such  a  renderine:  1  in  7DDI  has  an  aiver-ative  force: 
'  Thnu'jit  tiie  fool  multiply  woi ds.  yet  man  knows  n  it,  etc." 
"  For  «  ho  bImII  tell  him  wnut  shall  be  u/Ur  hitnf  '  This  does 
no  mom  tlie  remote  Int'ir-',  nor  even  the  future  generally, 
hH  would  t.e  rx pressed  i.y  V"inX,  hut  the  nt-ar,  the  imme- 
diate, w  hich  is  he  sense  giv.-n  by  the  i-repositio'i  in  the 
compound     Vini^O.     "/'"<"«"/'«''"— 'hat    wh.ch    comes 

T  ~:  ~  ■• 
from,  out  of  Of  directly  aft- r  the  present, — or.  "on  the  mor- 
rijw,"  according  fo  the  langUiire  of  these  .lewish  interijre- 
ters- and  that  uf  St.  Jau.es.     Comp.  Fuebst's  derivaiioii  of 
"^HQ  (to-morrow),  which  he  regards,  not  as  an  independeut 

T    T 

\   (It.  but  afi  a  .  onirac  ion  of    "inXO?    as  he  makes  it,  or 

inXO    »>r    "inX-pD    ^eee  Marg. '  Note  to  ver.  7.    p.  91). 

T>-ie  shows,  too,  ilie  direct  connection  witi.  the  verse  ihat 
folli»vvs,  and  luiiiishe-s  a  key  to  that  obscure  expresMon  on 
which  iliere  is  so  much  comment  to  go  little  purpose.  Our 
Kiigiish  Version  :  '  1  hw  hihour  of  the  foolish  weaneth  every 
one  ut  tiiem.  because  In-  knoweih  imt  how  to  go  to  the  city," 
lb  har  ly  intelligible  in  any  sense  that  can  be  put  upuu  it. 


tie  gladly  and  much  about  things  of  which,  from 
their  nature,  he  can  know  the  least,  namely, 
about  tuture  events.  And  to  this  fact  there  ih 
again  reference  iu  what  is  said  iti  the  second  urn! 
third  cluuses, — A  man  cannot  tell  what 
shall  be.  rrn'ty-rTD  must  n4)l  be  changed  iniu 
irn^Tlp,  according  to  the  Septuagint.  Symma- 
chus,  Vulgate,  and  Syriac,  Vaihinger.  etc.  ;  foi* 
the  subsequent  clause  does  not  form  a  tautology 
with  the  present  one,  even  when  retaining  the 
Masoretic  reading,  because  there  is  here  denied 
in  the  first  place  only  the  knowledge  concerning 
the  future  in  itself,  and  then  theaciual  existence  of 
a  foreteller  of  future  events  (as  a  reason  for  the 
ignorance  of  the  future  |. — And  what  shall  be 
after  him  who  can  tell  him?  As  in  Vinx 
of  chap.  vi.  12,  (but  different  from  that  in  Vin»Sl 
of  chap.  ix.  3),  the  suffix  in  VinjCO  refers  to 
the  subject  OIXH,  not  to   nTT'U'-nO  as  though 

there  were  a  distinction  here  drawn  between 
the  near  and  the  retuote  consetjuences  of  the  talk 
of  the  fool  (Hit/.ig).  A  restriction  of  the  here 
mentioned  res  fatune  to  the  evil  cousequeuces  of 
the  thoughtless  twaddle  of  the  fool,   is  quite  as 

The  same  may  be  said  of  Hitzio's  and  Zuckler's  attempts  to 

explain  it.  The  expression.  □*7'DDn  /0>*  'S  a  col- 
lective one,  "  the  toil  of  fools,"  equivalent  to  '  a  foolish  toil," 
to  be  taken  as  a  nominative  iudep<-ndent,  or  what  De  Sact 
styles,  u\  his  Arabic  iirammar,  l'iachoati}\  or  detached  sub- 
ject. Its  separation  from  the  verb  following  is  shown  by 
the  change  of  gender, — the  feminine  prefix  in    '^j-'J^n    l***- 

in;;  used  t<i  show  that  the  immediate  grammatical  subject  is 
the  neuter,  or  indefinite,  fiict :  "  Vain  toil  of  fools  !  it  only 
wearieth  him;"  the  singular  objective  pronouu  in  -.jrj'/^ 

referring,  not  to  ^D^  7*D^  taken  distribntively,  but  to  the 
v-iin  iTedicterin  ver.  14,  and  who  js  kept  in  view  throughout. 
'■It  weaiieth  him," — ii  too  much  lur  him — surpasses  his 
knowledge.      Then    Tt^X    gives   the   rejson:     "Ono  who 

knoweth  not  1''J?  7X  n077.  'he  going  to  Ihe  city" — so 
plain  a  fact  us  that — or  "'  that  he  shall  go  to  the  city ;"  even 
tbis  Comes  not  within  his  knowledi^o  of  the  future.  " /foiy 
to  go,"  says  our  K.  V.,  and  ttiat  is  ihe  ideacotiveyed  by  most 
othi-is;  but  there  is  a  gie;it  difficuliy  in  making  atiy  sense 
out  ol  it,  and  the  grammatical  construction  does  not  require 
it.     In  tho  6mall  number  ot  cases  in  ilebrew  where  we  find 

^"X  followed  by  the  infinitive  (whether  with  or  wilhout  7) 
it  is  to  be  determined  by  the  context  whether  it  means  & 
knowing  how  to  do  a  thing,  or  a  knowledge  ot  ihe  doi.ig,  a  . 
&/act  ur  event.  Thus  in  Ecclesiastes  iv.  la,  it  cannot  mean, 
*  ktiuwsnochow  to  be  admonished,"'  which  makes  a  vei'y 
poT  Sense,  but,  "  no  bmger  knows  (that  i:*,  heeds  or  ii-cog- 
UiZes)  admonition,"  or  the  being  admonished.  In  Exod. 
xxxvi.  1,  2  Chron.  ii.  I'i;  1  Kings  iii.  7  ;  Isai.  vii.  lb;  Amos 
iii.  lu;  the  context  favors  tho  sense  of  *'knowinff  how."     In 

Isai. xlvii,  it  is  decidedly  theoher  way:  ^IJty  pi"  does 
not  mean  •  k.fOw  how  to  be  bert-.ived,  '  but.  'know  berejtve- 
luenc."  Still  more  ibai,  and  preciatl  /  paralM  to  iliU  case.,  is 
Ecclesiastesiv.  17  (bug.  Bib.  v.  IJ  wbeie    ^^"p'W    OJ'K 

^*T  nityj?7  can  only  mean  the  fact:  "They  know  not 
th;it  they  are  doing  evil "  in  their  sacrifices.  So  Ewald  ren- 
ders if.  Hitzig  and  Stuart  find  there  too  the  sense  ot  knoiv- 
inq  hnw:  "  They  know  not  how  to  do  evil,"  or,  according  (o 
the  turn  they  give  it,  "how  to  besad ;'*  a  meaning  which  we 
do  not  hesitaie  to  pronounce  absurd  in  itself, and  also  alto- 
getiier  unsupported  by  2  Sam.  xii.  18,  to  which  they  refer. 
According  to  the  view  we  have  taken,  the  winkle  passage 
(vers.  U,  15J  may  be  thus  rendered:  — 
Prediciing  words  he  multiplies,  yet  man  can  never  know 
The  tiling  that  shall  he  ;  yea,  what  cometh  after  who  sh  .11 

tell? 
Vuin  toil  of  fools!  it  wearieth  him, — this  man  who  knoweth 

not 
What  may  befill  his  going  to  the  city. 

It  is  no  paraphrase,  but  only  so  expressed  as  to  give  Ihe 
spirit  of  the  Hebrew  as  hhown  by  i  he  general  connectiun. 
and  by  the  evideu:  reference  of  ihj    J»T     m   ver.  16,  to  the 


142 


ECCLESIASTES. 


inadmissible  as  defining  it  to  consist  of  his  lofty 
plans  and  bold  projects  (Hengstexberg).  There 
IS  simply  a  general  mention  of  coming  events, 
precisely  as  in  the  similar  passage  in  chap.  vi. 
12. — Ver.  15.  The  labor  of  the  foolish  wea- 
rieth  every  one.  Literal,  "the  labor  of  fools:" 
the  plural  is  used  distributively  just  as  in  verse 
1;  conip.  Hosea  iv.  8.  The  auihor  here  passes 
from  the  empty  and  annoying  loquacity  of  the 
fool  to  his  indolence,  his  downright  inertness, 
and  feeble  slothfulness,  as  to  qualities  forming  a 
close  connection  with,  and  mainly  the  foumiation 
of,  this  loquacity. — Because  he  knov7eth  not 
ho^v  to  go  to  the  city.  Hitzig  less  correctly 
says:  "him  who  knoweth  not,"  and  Ewald 
"the  one  who,"  etc.  But  this  second  clause 
is  rather  intended  to  give  the  reason  of  the 
premature  fatigue  of  the  fool,  as  also  of  the  fee- 
i)leness  and  unprofitableness  of  his  exertions. 
"  Not  to  know  how  to  go  to  the  city,"  is  doubt- 
loss  a  proverbial  expression  allied  to  that  in 
chap.  vi.  8:  "to  walk  before  the  living."  deno- 
ting ignorance  in  respect  to  behaviour  and  gene- 
ral incompetency.  The  yvny  to  the  city  is  here 
mentioned  as  that  which  is  the  best  known,  mof:t 
traveled,  and  easiest  to  find  (Vaihinger,  Heng- 
aTENBERG),  not  bccause  it  leads  to  those  great 
lords  described  in  ver.  16-19,  whom  it  avails  to 
bribe  [EwalijJ,  but  simply  in  so  far  as  the  city  is 
the  seat  of  the  rulers,  of  the  officers,  whence  op- 
pression proceeds,  and  whence  also  mny  com,'  re- 
lief for  the  inhabitants  of  the  land  (Uitzig,  El- 

OlSn  J7T  X*7  i"  ver.  14.  The  difference  betwec-ii 
HDV  >*T,  and  Hd"?^  ^*T,  ia  very  sli-rht,  but  the  ^7 
makes  it  correspond  more  nearly  to  our  Knglish  genitivu 
pbtiirif,  ■•  to  kUftw  of  ii  thing," — Umt  ii,  as.  uu  l-m-di  or  tut. 
The  rel.-itive  "Ifc^X  hi-rt-,  has  uu  inf-rential  sense,  just  as  69. 
soiiitftimes,  in  Greek  and  th^  Latin  qui  when  equivalent  to 
quia:  "  w/io  knoweth  noi;"=to  "seeing  h«  knoweth  not,"  or 
^quud)  "because  he  knoweth  not."  Such  a  mention  ot 
'"t-oing  to  the  city,"  as  one  of  the  most  cominoti  and  familiar 
illufitiaiions  of  human  ignoniuce  of  ibf  future,  suggests  im- 
mediately James  iv.  i:i:  "Goto  ye  who  say  t'l-day,  or  to- 
morrow, we  will  gn  to  a  certain  city,  etc.,  ye  who  know  not 
(btTtt-es  used  exactly  as  "HyX  i"*  heif)  what  sliall  beou  ihe 
morrow,  efo."  It  may  hMV^  be*-n  tliis  very  pMssage,  thus 
understood,  that  siigsesltd  the  illustration  to  the  Apo>tle; 
siucro  liis  lauyuiige  18  almost  identical  with  ili-i  vt^ry  Wt»rils 
o(  Kashi's  iiiti-rpretati'ni.  Tlie  great  difl&culties  under  whicli 
HiTZio  and  Zocklek  labor,  and  their  far-fetclud  reasons, 
warrant  the  offering  ot  th«*  aliove  explanati'i  1,  as  on-  that 
deserves  atteut.ou,  to  euy  the  Ic^ast,  in  cK-aring  up  this  ou- 
scure  pas.-iage. 

We  m  ly  ai'iit'e  at  th  t  same  general  idea,  even  if  we  ren- 

d-^r  jp^  7  7  yT  N/  "knows  not  how  to  go,  etc. ;"  and 
Huch  id  subst;intiHlIy  thu-  conclu-tion  of  Aben  Kzbv  in  an- 
other comment  on  the  15ih  verse:  "  Tlie  foot  is  like  mm 
who  would  pry  into  ibmg.*  U)0  high  or  too  wonderful  for 
him,  wlien  lit;  knows  not  tbe  things  that  are  visible  and  f.*- 
miliar,  1  r  like  a  man  who  purposes  to  go  to  a  city  when  h» 
knoweth  not  ihe  way,  and  so  he  gets  weary,  and  fails  in  hi-t 
design."  It  is  the  same  general  It-sson,  the  folly  of  confi- 
dant assertions  or  confluent  plans  respecting  the  future. 
Taken  iu  either  of  tliese  ways,  it  avoids  the  exceedingly 
forced  explinstions  which  Zockler  her.-,  a  id  Hitzig  in  his 
Commentary,  give  ot  the  parrsage. 


The  expression 


J?^^^    vi.   S,  may,  perhaps,    be 


cited  as  a  parallel  case  to    n3'7'7  JTT-    An  answer  might 

be  found  in  the  different  form  of  the  infinitive  J^J  7,  which 
is  used  more  likw  a  siibsttintive  denipting  the  events  or /act.  as 
th-i  obj-.-ct  ot  knowledge.  This  refi-rcuce,  however,  is  at 
once  disposed  of  by  a  consideration  of  the  accents,  wliich, 
in  vi.  H,  separ-ite  the  two  words,  and  require  the  rendering: 
"  What  to  tbt)  poor  man  who  knows," — or  "  what  to  the  in- 
tfilige.nt  poor  man.  to  wnlk,'' — or  "that  he  sliouUl  walk  ljt- 
fore  ilie  living."  In  other  words:  What  profit  is  his  intel- 
ligeu>»i  iu  hi«  walking  bef-Te  the  living?  Thus  it  becomes, 
atci'rdiug  tu  iho  uonal   law  of  parallelism,  an  aniplifiiaiiun 


ster).  Hahn  is  peculiar,  but  hardly  in  accord- 
ance with  the  true  sense  of  the  word  "IK'X:  "  The 
travail  which  foolish  rulers  (?)  prepare  for  their 
subjects  makes  these  latter  tired  and  faint,  brings 
them  to  despair,  so  that  they  do  not  know  regard- 
ing their  going  to  the  city,  whether,  or  when,  or 
how  it  must  take  place,  in  order  not  to  violate  e, 
law." — Vers.  16-19  have  so  loose  a  connection 
with  ver.  15,  that  Hitzig  seems  to  be  right  when 
he  perceives  in  them  the  words  of  the  prattling 
fool  previously  described  {vers.  12-15),  instead  ot 
the  actual  speech  of  the  author.  The  lament, 
about  the  idle  lavishing  of  time,  and  luxurious 
debauchery  of  a  king  and  his  counsellors  in  these 
verses,  would  be  then  given  as  an  example  of  thw 
extreme  injudiciousness  of  a  foolish  man  in  his 
talk,  and  the  following  warning  against  such 
want  of  foresight  (ver.  20)  would  then  be  very  fit- 
tingly annexed.  The  whole  tendency  of  the  sec- 
tion would  then  seem  directed  only  against 
thoughtless  and  idle  loquacity,  together  with  its 
evil  consequences  ;  whilst  the  indolence  and  lux- 
ury of  extravagant  nobles  (vers.  l*i,  18,  19)  form 
no  object  of  the  attack  of  the  author,  although  lie 
may  consider  the  complaints  of  the  foolish  talker 
as  well  grounded,  and  may  himself  have  lived 
under  an  authority  attended  with  these  vices.* 
For  him  who  will  not  accept  this  view,  for  which 
the  relation  between  vers.  5  and  G  of  the  fourth 
chapter  may  be  quoted  as  analogous,  there  is  no 
other  course  than,  with  the  great  majority  of  com- 
mentators, to  see  in  these  verses  a  farther  exten- 


of  tiie  thought  just  above  it:  "  What  profit  to  the 
wise?  '  It  is  another  example  of  the  spiritual  and  criticiil 
:ii  uteness  that  dictated  thu  Masoretic  accputualion  (see  2d 
Marginal  Noie,  p.  94).  ZoCKLtR  thinks  the  accents  here  of 
no  .iUiliority ;  but  that  gre^t  critic  Ew\ld  hoMs  himself  go- 
vtTiieLl  by  .hem.     The  assertion,  moreover,  that  l*nv  never 

has  the  adjective  sense  intdligens,  is  refuted  by  simply  look- 
ing inio  a  concordance,  and  noting  the  pl;ic»-s  wlure  it  is 
j^-ined  with  th«  participle    T*30    having  a  liku  adjective 

furcH.  With  this  view  agrees  nl^o  Alien  Ezra,  the  prince  of 
Jewish  critics.  Ic  is  fortitieil,  too.  by  the  difficulty  which  all 
comineutators  have  felt  iu  making  any  clear  sense  out  of  the 
laiifciMge:  ••  Who  A.-W/UJ5  how  to  walk  befjre  rbe  hvlng?" 
'1  h.i  referenci-s  given  by  Hitzig,  Gcu.  xvii.  1.  and  2  Kings 
iv.  13,  are  not  parallel;  since  thu  prt-positiun,  on  which  the 
nit-aning  oJ  the  phrase  so  much  depeuds,  is  euiir«-ly  diffe- 
rent.—T.  L.] 

*[This  most  absurd  and  far-fetrhed  view  of  Hitzig  only 
shows  how  a  f,il=«  critical  toory  ot  division  may  turn  one 
ot  the  most  impressive  passages  uf  the  book  mio  a  fool's 
gabble.  It  all  comes  fioni  tuukiiig  fur  logical  connections 
«hete  they  do  not  exist,  and  from  uverlowking  tlie  jicietictii 
subjective  character  of  ih--  work  as  a  series  of  11  editatious, 
each  one  prompting  the  other,  but  by  a.-sociutions  Uiscerntd 
by  'he  leeiing  rathtr  thau  the  erhi  al  reason,  It  is  tbe  free 
discursive  view  of  human  folly,  and  of  the  inefficiency  of 
man's  best  wisdom,  that  brings  out  the  exclamation :  O  ill- 
{.ovemi-d  land  wi.h  its  weak  king  and  drunken  nobles, 
where  folly  to  abounds;  and  itien  this  calls  up  the  picture 
of  the  higher  and  purer  ideal.  He  may  have  tliought  of  the 
wewk  son  to  whom  his  kingdom  was  soon  to  be  committed; 
it  nmy  have  been  a  humbling  tliought  of  himself  and  ol  his 
own  iiiisgiivernineut,  aMi(-u^h  there  is  in  the  way  of  this 
that  ^olo^lon■s  youth  was  tbe  best  part  of  his  life;  orit  may 
have  been  prompted  by  his  general  historical  experience. 
View  it  any  way.  it  is  lar  mure  expressive  in  this  exclama- 
tory jind  discurnive  asi  eel.  than  though  it  were  bound  to- 
gether i.y  the  cb>spst  sjUogistic  ties.  And  this  appears  in 
what  follows,  in  perfect  poetical  harmony  dues  i his  free, 
conteuipbitive  st^  le  uf  th-mght  turn  again  from  the  political 
to  the  c--'minon  life — from  the  revelry  and  misgovernmeut 
of  kings  Mild  nobles  to  the  slothfulness,  luxury,  and  merce- 
nary spirit  that  are  found  m  ihelowerplaue.  Yet  "  revile  not 
the  ruler.'' — that  is  tne  ne.\t  tbougtit  th;it  ar.ses.  Obedience 
and  reverenc'-  are  s"ill  due  tu  authority,  Hiuce  evils  abound 
in  all  ranks  Things  are  described  as  they  are.  and  to  find 
here  an  authority  lor  wine  drinking  is  about  as  rational  as 
to  seek  an  >  x^ns  ■  lir  sloth  and  shiltleasuess. — T   L.l 


CHAP.  IX.  17-18— X.  1-20. 


149 


fiionof  the  theme  of  tndolence,  business  incapacity 
and  slothfulness  of  fools,  llie  treatment  of  which 
was  begun  in  ver.  15.  Ver.  16  would  then  pass 
from  indolent  fools  in  general  to  indolent,  supine 
and  inefficient  rulers  and  nobles  in  particular. 
But  there  would  then  exist  a  very  imperfect,  if, 
indeed,  any.  connection  witli  the  final  warning  in 
ver.  20;  indeed  the  open  manner  in  which  com- 
phaints  are  made,  in  what  immediately  precedes, 
regarding  the  bad  conduct  of  rulers,  would  seem 
to  be  in  direct  contradiction  to  this  warning  about 
uttering  chese  complainis  loudly.  — Woe  to 
tUee,  O  land,  when  thy  king  is  a  child! — 
That  is.  an  inexperienced,  thoughtless  fool,  inca- 
pable of  governing  ;  comp  1  Kings  iii.  7:  Isa.  iii. 
4,  12, — which  passages  also  describe  it  as  a  great 
misfortune  to  be  governed  by  a  child  [wJtmc]. 
Therefore  "^Pi  is  not  to  be  rendered  by  "ser- 
vant, slave,"  which  latter  would  rather  be  ex- 
pressed by  '\2y  [contrary  to  Doderlei.v,  Herz- 
FELD,  et  al.). — And  thy  princes  eat  in  the 
morning. — .\  sign  of  especially  excessive  intem- 
perance and  gluttony ;  see  Isa.  v.  1 1  If.;  Acts  ii.  1-5, 
and  compare  also  the  classical  parallels  in  Cicero, 
Phil.  ii.  40;  Catullus,  Carm.  xlvii.  5,  tj ;  Jive- 
NAL,  Sat.  II.  49,  50. — Ver.  17  Blessed  art 
thou.  O  land,  vrhen  thy  king  is  the  son 
of  nobles. — ^□'"lin"i3  compare  3'^J"^3 
Song  of  Solomon  vii.  2;  Isa.  xxxii.  8) ;  a  noble  not, 
merelj'  by  birth,  but  also  in  disposition,  rere  nofji- 
/is,  t/enerosus. — And  thy  princes  eat  in  due 
season,  for  strength  and  not  for  drunk- 
enness.— Therefore  make  that  proper  use  of 
wine  treated  of  in  Ps.  civ.  15  ;  1  Tim.  v.  23  ;  not 
that  perverted  use  against  which  we  are  warned  * 
in  Prov.  xxxi.  4.  miDJ3  is  not  "in  strength  " 
(Hahn),  or  "in  virtue"  (Ewald),  but  "for 
strength,"  for  obtaining  strength.  The  prep.  3 
relates  to  the  object  on  whose  account  the  action 
occurs,  just  as  m  OT.S3  ii.  24  (comp.  Q3  iii.  12). 
— Ver.  18.  By  much  slothfulness  the  build- 
ing decayeth. — That  is,  the  edifice  ot  state,  that 
is  here  compared  to  a  house  that  is  tottering  and 
threatening  to  fall  (comp.  Isa.  iii.  6;  Amos  ix.  11). 
The  intent  here  is  to  point  out  the  bad  effects  of 
the  rioting  idleness  of  the   great   ones  who  are 

called  to  govern  a  state,  □"n/i'i' literally :  "the 
two  idle"  [hands]  ;  comp.  Ewalu,  J  180  a,  187  c 
The  expression  is  stronger  than  the  simple  form 

nSx^  or  nih^Jl  (Prov.  xix.  15;  xxxi.  27); 
•  "double  idleness,"  i.e.,  "great  idleness." — And 
through  idleness  of  the  hands  the  house 
droppeth  through. — That  is,  the  rain  pene- 
trating   througti    the    leaky    roof.     The   words 

*[Ah  druukeuness  is  coudemned  here,  or,  rathur,  excess  of 
any  kind,  rtfvellin^  or  bigU  banqueting,  which  is  Ihe  jiredo- 

niiaaDt  meaning  of  Tli;^  [comp.  nntl'D    conviviutn]^    whilst 

not  a  word  is  said  about  any  moderate  drinking^  tliis  remark 
uiuHt  be  re^ard.-d  as  rather  grutiiilous.  WUat  makes  it  mure 
than  gr.itutt  lUs  is  Ihe  fact  ihat  in  Prov.  xx.\i.  4,  iuste.iduf  a 
mere  warning  ;igHinst  perveried  use,"  tliere  is  enjoine''  upon 
"kings  and  princes"  total  abstinence  Ironi  *'aU  wine  and 
itrong  driiiK."  as  something  only  lit  lo  be  given  t.i  persons 
in  extremis,   in  great    pain  or    debility  [Ih^  perishing,  ihe 

1^3  J    ^"^O    or  "  titter  in  so«i"),  and  i/iere/ore  unfit  for  those 
....      . .  ^ 

In  health,  and  espetially  for  all  who  have  responsible  duties 

lo  perform  — T.  L.j 


Q'T    nnsty  are  used  as  elsewhere  ^'T  jriJT 

-T  ;  TT     1       :  ■ 

"idleness  of  tiie  hands,"  Isa.  xlvii.  3;  comp. 
Prov.  X.  4 — Ver.  19.  A  feast  is  made  foi 
laughter — A  return  to  the  description  of  riot- 
ous  and   ruinous  conduct  as  given  in  verse  10. 

pint??  "  for  laughter,"  as  elsewhere  pinD'3  with 

laughter  ;    comp.  for  this  use  of  7  2  Chron.  xx. 

t 

I  21:  Ps.  cii.  5.— On'?  D'C'i'  literally,  "they 
make  bread;"  i.  e.,  they  give  banquets,  have  ri- 
otous  feasts.       CDn/    nz^y    is    therefore    used 

T    T 

here  in  a  sense  different  from  that  in  Ezek.  iv. 
lo,  where  it  signifies  "to  prepare  bread,  to  bake 
bread;"  comp.  niyi?  in  chap.  iii.  12;  vi.  12. — 
And  \7ine  maketh  merry. — The  suffix  is 
wanting  just  as  in  □'!?>'  the  lDH  was  left  out. 
Comp.  moreover,  Ps.  civ.  15,  where  an  innocent 
and  reasonableenjoyment  of  wine  is  meant*  whilst 
^  here  the  allusion  is  to  a  perverted  and  debauch- 
i  ing  use  of  it,  as  in  chap.  vii.  2  ff. — But  money 
j  ans'wereth  all  things. — That  is,  to  these  luxu- 
'  rious  rioters,  who,  counting  on  their  wealth,  de- 
clare in  drunken  arrogance  that  "money  rules 
the  world,"  "for  money  one  can  have  every 
thing  that  the  heart  desires,  wine,  delicacies," 
etc.,  etc.  For  this  Epicurean  rule  of  life  see  Ho- 
R.iCE,  Epis.  I.,  6,  36-38.  T\yj  literally,  "  to  an- 
swer, to  listen  to"  (v.  10),  but  is  here  equivalent 
to  "to  afford,  to  grant;"  comp.  Hosea  ii.  23. 
HiTZiG  unnecessarily  considers  nji'"  as  Hiphil 
("makes  to  hear"). — Ver.  20.  Concerning  the 
probable  connection  with  the  preceding,  consult 
vers.  16-19  above. — Curse  not  the  king,  no, 
not  in  thy  thought. — i'to  elsewhere  "know- 
ledge," here  "  thought,"  Sept.  amei^riair^.  The 
signification,  "study  chamber,"  given  by  Henc- 
STENBERG,  lacks  philological  authority.  For  the 
sentence  comp,  2  Kings  vi.  12.  Hengste.nbeiki 
is  correct  in  saying;  "  We  have  here  a  pure  rule 
of  prudence  (not  a  formal  precept  of  duty),  a, 
tenet  that  may  be  simply  summed  up  in  tlie  ex- 
pression of  the  Lord  :  ■)tv£c6t  ippopuwi  (or  u't  o^ptir.'' 
— And  curse  not  the  rich  in  thy  bed  cham- 
ber.— The  rich  here  represents  the  noble,  the 
prince,  or  the  counsellor  of  the  king  (comp.  v. 
16). — For  a  bird  of  the  air  shall  carry  ths 
voice. — That  is,  in  an  inconceivable  manner, 
which  no  one  would  consider  possible,  will  that 
he  betrayed  which  thou  hast  said.  See  the  pro- 
verb:  "The  walls  have  ears;"  also  Hab.  ii.  II  ; 
Luke  xix.  14. — And  that  which  hath  vringa 

shall  tell  the  matter. — 0"3J3ri  hj.l^  equiva- 
lent to  ^J3-Si'3  Prov.  i.  17.  The  K'ri  would 
unnecessarily  here  strike   out   the  article  before 


0'3J3. 


DOCTRINAL  AND  ETHICAL. 


(  With  Homiletical  Hints  ) 
Although   the  conclusion  of  the  chapter — the 
warning  against  injudicious   speeches  assailing 

*[In  Ps. civ.  l.ia  certain  effect  of  wino  is  mentioned;  no- 
thing is  said  about  either  its  innocent'oi  ils  immoral  use.  Alt 
such  remarks  are  i;ratuilous- — T   L.) 


iii 


ECCLESIASTES. 


the  respect  due  to  kings  in  ver.  20 — may  have 
been  written  with  conscious  reference  to  the  re- 
lation of  Israel  to  its  Persian  rulers,  the  section, 
taken  as  a  whole,  is  simply  an  unambiguous  il- 
lustration of  the  relation  between  wise  men  and 
fools.  The  allegoricftl  conception  of  Hengsten- 
BERG,  by  Tirtue  of  which  he  sees  in  chap.  x.  1-3 
the  idea  that  the  people  of  God,  groaning  under 
the  tyranny  of  the  world,  will  be  sustained  by 
reference  to  the  fact  that  the  hostile  world,  i.  e., 
the  Persian  world,  is  given  over  to  folly,  and 
that  thus  its  destruction  cannot  be  far  off, — this 
conception,  we  say,  finds  no  sufficient  support  in 
the  text;  it  is,  rather,  very  decidedly  opposed  by 
the  exceeding  general  character  of  the  morally 
descriptive  as  well  as  of  the  admonitory  parts. 
The  contents  and  the  tendency  of  the  section  form 
an  eloquent,  figurative,  vivid  and  popular  illustra- 
tion of  the  superiority  of  wisdom  over  folly.  The 
theme  here  treated  is  that  favorite  one  of  the 
Proverbs — the  parallels  between  wisdom  and 
folly  [Prov.  i.  20ff.;  ix.  1  ff.;  x.  Iff.;  xiv.  1  ff.; 
xxiv.  1  ff.]  ;  and  simply  with  the  difference  that 
here  are  more  emphatically  and  accurately  de- 
scribed the  insolence  and  haughtiness  of  fools,  as 
well  as  their  loquacity  and  indolent  levity,  in 
contrast  to  the  corresponding  virtues  of  the  wise. 
See  exegetical  illustrations  above,  No.  1.  A 
Homili/  on.  the  entire  Chapter:  Of  a  few  dominant 
qualities  and  principal  characteristics  of  wisdom 
and  folly. — Or,  of  genuine  wisdom  as  the  only 
remedy  against  the  vices  of  pride,  levity  and  ar- 
rogance, toguther  with  their  evil  consequences. — 
Comp.  Starke  :  Three  moral  precepts:  1  Esteem 
genuine  wisdom  (vers.  1-1-5).  2.  Avoid  indolence 
and  debauchery  (vers.  16-19).  3.  Curse  not  the 
king  (ver.  20). 

HOMtLETI0.\L  HINTS  O.N   SEPARATE  PASSAGES. 

Ch.  ix.  17;  X  4.  Mela.nchthon  (ix.  17):  The 
words  of  the  wise  are  heard  by  the  silent — that 
is,  by  those  who  are  not  carried  away  by  raging 
lusts,  but  who  seek  for  things  true  and  salutary 
(Ver.  10).  Good  counsels,  sound  teaching,  well 
ordered  methods,  are  constantly  marred  and 
rendered  unavailing  by  trifling  meddlers,  who 
are  more  readily  heard,  both  in  courts  and  by  the 
people,  than  the  more  modest  and  poor,  who  give 
right  instruction  and  salutary  advice.  Lanoe 
(ix.  18).  He  who  has  learned  any  thing  tho- 
roughly can  effect  much  good  thereby,  but  also 
much  evil,  if  he  wickedly  uses  what  he  has 
learned  against  the  great  purposes  of  God.  Cart- 
wright  : — Such  patient  submission  calms  tlie 
most  violent  tempests  of  the  soul ;  it  makes  tran- 
quil the  most  swollen  waves  of  passion  ;  it  turns 
the  lion  into  a  lamb.  Let  us  strive  then  to  he 
imbued  with  this  virtue  by  wliich  we  may  please 
God  as  well  as  men,  even  those  who  are  the  farthe-it 
removed  from  piety  and  humanity.  Starke 
(ver.  3)  : — It  is  difficult  to  expel  folly  and  instil 
wisdom;  but  it  becomes  still  more  difficult  when 
man  in  his  folly  considers  himself  wise  (Rom.  i. 
22}. — (Ver.  4).  To  suffer  and  patiently  commend 
one's  innocence  to  God  is  the  best  remedy  against 
misused  power  and  the  wrong  that  we  have  en- 
dured, Jer.  xi.  20. 

Geier  (ver.  5)  : — Lofty  positions  and  great 
power  have  not  the  privilege  of  infallibility. 
Therefore,  the  higher  one  stands,  the  more  care- 


ful let  him  be,  entreating  God  that  he  may  not 
fall  into  error  and  vice. — Hansen  (vers.  Band  7) : 
— The  want  of  foresight  in  rulers  ever  exerts 
evil  influences  in  the  world.  The  unworthy  are 
thereby  preferred  to  the  worthy,  and  every  thing 
takes  a  wrong  course. — (Ver.  10)  : — It  depends 
more  on  wisdom  and  foresight  than  on  physical 
strength,  to  carry  on  the  occupations  of  men  with 
success. — Hengstenberg  (ver.  9):  He  who  pro- 
ceeds with  violence  in  the  mor.al  sphere,  and  thus 
performs  actions  that,  in  respect  to  this  quality, 
are  similar  to  the  breaking  of  stone  or  the  split- 
ting of  wood,  will  suffer  inevitable  injury. — 
(Ver.  10).  He  who  in  wisdom  possesses  the 
corrective  whereby  he  can  sharpen  the  blunt  iron 
of  his  understanding,  must  rise,  however  deep  he 
may  be  sunken.  He  who  does  not  possess  it 
must  go  to  ruin,  however  high  he  may  have 
lisen. 

Vers.  11-15.  Brenz: — There  is  nothing  in 
man  which  contributes  more  to  bring  him  into  sin 
than  his  tongue.  Truth  is  satisfied  with  the 
fewest  and  simplest  words,  and  the  wiser  the 
man,  or  the  more  attached  to  truth,  the  more 
sparing  is  he  in  his  speech.  (Ver.  15).  This 
teaciies  that  no  labor,  no  diligence,  will  produce 
fruit,  if  one  knows  not  the  legitimate  use  of  la- 
bor. As  the  unskilled  steward  has  much  toil, 
\nlh  little  or  no  result,  if  he  knows  not  how  to 
put  to  use  the  goods  acquired  in  the  proper  man- 
ner, or  does  not  carry  tliem  to  market  in  the 
city. — Cramer: — The  unprofitable  babblers  prat- 
tle about  things  of  no  import ;  but  the  wise  weigh 
their  words  with  a  golden  balance,  Sirach  xxi. 
27. — Starke  : — Ver.  15.  That  men  must  pain- 
fully toil  is  a  thing  of  universal  necessity  since 
the  fall ;  but  to  toil  in  profitless  and  sinful  things 
is  double  folly  and  sin,  Isaiah  Ivii.  10. — Zeyss 
[ver.  15]  : — Remember  the  city  of  the  living  God 
(Heb.  xii  22)  and  learn  the  right  way  thither, 
which  is  indeed  narrow  and  not  easy  to  find 
(Luke  xiii.  24). — Geier  (ver.  IB): — In  judging  a 
wise  man  we  are  not  to  regard  his  years,  but  the 
power  of  his  mind,  and  what  they  manifest,  1 
Sam.  xvi.  17;  1  Tim.  iv.  12.— [Ver.  17].  A  pious 
and  virtuous  magistracy  we  should  gratefully 
recognize  as  an  inestimable  gift  of  God,  and 
heartily  pray  to  him  for  their  preservation. — 
Zeyss  (vers.  18,  19): — Beware,  above  all  things, 
that  the  house  of  thy  soul  be  not  ruined  by  ne- 
glect, whilst  thou  art  yielding  to  the  flesh  and 
its  sinful  desires. — Tub.  Bib.: — Observe  this  rule 
of  wisdom :  speak  no  evil  of  thy  ruler,  nor  of  any 
«ne  else,  .James  iv.  11. — [Matthew  HenhyJ  (ver_ 
14): — A  fool  also  is  fond  of  u-ords,  a  passionate 
fool  especially,  that  runs  on  endles-siy,  and  never 
knows  wlien  to  take  up;  it  is  all  the  same,  over 
and  over;  he  will  have  the  last  word,  though  it 
be  but  the  same  with  that  which  was  the  first. 
What  is  wanting  in  the  strength  of  his  words  he 
endeavors  in  vain  to  make  up  in  tlieir  number 
The  words  that  follow  may  be  taken  either  (1)  as 
checking  him  for  his  vain-glorious  boasting  in 
the  multitude  of  his  words  (in  respect  to  the  fu- 
ture), namely,  what  he  irill  do,  and  wliat  he  wtU 
have,  not  considering  what  every  body  knows, 
tbaf  a  man  cannot  tell  ivhat  shall  be  in  his  oivn 
lime  while  he  lives  (Prov.  xxvii.  1),  much  less  can 
one  tell  what  shall  be  after  him,  when  he  is  dead 
and  gone.     Or  (2)  as  mocking  him  for  his  tauto- 


CHAP.  XI.  1-10.— XII.  1-7.  145 


logies  :  he  is  full  of  words,  for  if  he  do  but  speak  1  (MattU.  vi.  7). — [Ver.  15.  The  foolish  tire  theni- 
tlie  most  irite  and  commou  thing,  such  as  a  man  ,  selves  in  endless  pursuits,  because  they  know  not 
runiiol  lell  what  shall  he,  then,  because  he  loves  to  j  how  to  go  to  the  city,  because  they  have  not  capa- 
hear  himijelf  talk,  he  will  say  it  over  again,  what  city  to  apprehend  the  plainest  thing,  such  as  the 
■ihall  be  after  him,  who  can  tell  him?  like  Battus  !  entrance  to  a  great  city.  But  it  is  the  excellency 
in  Ooid:  or    the  way  to  the    heavenly  city,  that  it  is   "a 

Sub  illis  highway"   in  which    ''the  tiray/aring  men,  though 

Montibus  [inquit)  erant,  et  erant  sub  montibiis  illis.  fools,  shall  not  err''  (Isaiah  xxxv.  8)  ;  yet  sinful 
Whence  vain  repetitions  are  called  Battologies   ifol'y  makes  men  miss  that  way.— T.  L.] 


C.   The  only  true  way  to  happiness  in  this  world  and  the  world  beyond  consists  in 

benevolence,  fidelity  to  calling,  a  calm  and  contented  enjoyment  of  life,  a-nd 

unfeigned  fear  of  Ood  from  early  youth  to  advanced  age. 

Chap.  XI    1— XII.  7. 

1.  Of  Benevolence  and  Fidelity  to  Calling. 

(Chap.  XI.  1-G.) 

1  Cast   thy  bread    upon    the    waters,    for    thou   shalt  fiud    it   after   many    days. 

2  Give  a  portion  to  seven,  and  also  to  eight,  for  thou  linowest  not  what  evil  shall  be 
•"i  upon  the  earth.    If  the  clouds  be  full  of  rain,  they  empty  them-ielves  upon  the  earth, 

and  if  the  tree  fall  toward  the  south,  or  toward  the  north,  in  the  place  where  the 

4  tree  falleth,  there  it  shall  be.     He  that  observeth  the  wind  shall  not  sow,  and  he 
')  that  regardeth  the  clouds  shall  not  reap.     As  thou  knowest  not  what  is  the  way  of 

the  spirit,  nor  how  the  bones  do  groiv  in  the  womb  of  her  that  is  with  child :  even 
(j  .so  thoa  knowest  not  the  works  of  God  who  maketh  all.     In  the  morning  sow  thy 
seed,  and  in  the  evening  withhold  not  thine  hand;  for  thou  knowest  not  whether 
shall  prosper,  either  this  or  that,  or  whether  they  both  shall  be  alike  good. 

2.   Of  a  Calm  and  Contented  Enjoyment  of  Life. 
(Vers.  7-10.) 

7  Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  behold  the  sun : 

8  Bat  if  a  man  live  many  years,  and  rejoice  in  them  all ;  yet  let  him  remember  the  days 

9  of  darkness,  for  they  shall  be  many.  All  that  eometh  is  vanity.  Rejoice,  O  young 
man,  in  thy  youth  ;  and  let  thy  heart  cheer  thee  in  the  days  of  thy  youth,  and  walk 
iu  the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes ;  but  know  thou,  that  for 

10  all  these  things  God  will  bring  thee  into  judgment.  Therefore  remove  sorrow  from 
thy  heart,  and  put  away  evil  from  thy  flesh :  for  childhood  and  youth  are 
vanity. 

3.  Of  the  Duty  of  the  Fear  of  God  for  Young  and  Old. 
(Chap.  XII    1-7  ) 

1  Remember  now  thy  Creator  in  the  days  of  thy  youth,  while  the  evil  days 
come  not,  nor  the  years  draw  nigh,  when  thou  shalt  say,  I  have  no  pleasure  in 

'2  thsra ;   While  the  sun,  or  the  light,  or  the  moon,  or  the  stars,  be  not  darkened,  nor 

:>  tlie  clouds  return  after  the  rain :  In  the  day  when  the  keepers  of  the  house  shall 
tremble,  and  the  strong  men  shall  bow  themselves,  and  the  grinders  cease  because 

I  they  are  few,  and  tho.se  that  look  out  of  the  windows  be  darkened.  And  the  doors 
.-ihall  be  shut  in  the  streets,  when  the  sound  of  the  grinding  is  low,  and  he  shall  rise 
up  at  the  voice  of  the  bird,  and  all  the  daughters  of  music  shall  be  brought  low ; 

5  Also  when  they  shall  be  afraid  of  that  which  is  high,  and  fears  shall  be  in   the 


146 


ECCLESIASTES. 


way,  and  the  almond-tree  shall  flourish,  and  the  grasshopper  shall  be  a  burden,  and 
desire  shall  fail :  because  man  goeth  to  his  long  home,  and  the  mourners  go  about 

6  the  streets :  Or  ever  the  silver  cord  be  loosed,  or  the  golden  bowl  be  broken,  or  the 

7  pitcher  be  broken  at  the  fountain,  or  the  wheel  broken  at  the  cistern.  Then  shall 
the  dust  return  to  the  earth  as  it  was :  and  the  spirit  shall  return  unto  God  who 
gave  it. 

fob.  xi.  Ver.  3.— X^TT" .  If  it  is  allowable  at  all  to  vary  from  the  text  that  has  come  down  to  us,  this  may  be  regarded  as 
equivalent  to  X^H  □E!'   (comp.  i.  5)  "(ftere  ts  Ae,"  thprp.  it  is.     It  might  eaaily  arise  in  writing  frdiu  the  ear,  the  f-hewa 

T 

pound  bf'inp  hiudly  perceptible.     If  we  regard  it  a«  the  future  of  the  substantive  VPrb   H^H,  or    nin.  with   K  fur  Hi 
it  is  not  a  Syriasm,  since  the  future  of  the  Syrlac  verb  would  be  fc<in'  or  rather  NITIJ- — i'-  L-j 

[Ver.  5.— L3':3i"i'3  with  ellipsis  of  Tr\-\,  equivalent  to  □'□jj,'    "I^nj— T  L.]' 

[Xii.  3  — ?J?r.  This  is  called  Aramaic,  but  it  is  as  much  Hebrew  as  it  is  Aramaic  or  Arabic.  The  inteneire  form, 
INVT,  occurs  Hab.  ii.  7.  It  is  one  of  those  rarer  forms  that  are  to  be  expected  only  in  impassioned  writing,  like  this 
of  Solomon,  or  in  any  vivid  description.  Its  frequency  or  rarity  would  be  like  that  of  the  word  quakf.,Ui  English,  as 
compared  with  tn^mbU.  The  rarer  word  [as  is  the  case  in  our  language]  may  be  the  older  one,  only  becoming  more 
frequent  in  later  dialects  according  as  it  becomes  common  by  losing  its  rarer  or  more  impassioned  significance. — T.L.J 

[On  the  difference  between  H-n^"  and  mTinS  xi.  9  the  words  fl.'inC/  xi.  10,  iSd^  xii.  3,  VNJ'  xii.  6,  pnT 
xii.  6,  ani     VOi"^  and  VTIJ  xii.  5,  see  the  exegetical  and  marginal  notes. — T.  L.J 


EXEGETICAL   AND   CRITICAL. 

The  close  connection  of  verse.s  1-7  of  the  12th 
chapter  with  cliap.  11  is  correctly  recognized  by 
most  modern  commentators ;  a  few,  as  HiTzio 
and  Elster,  unnecessarily  add  to  it  also  chap, 
xii.  8.  A  section  thus  extended  beyond  the  limits 
of  the  11th  chapter  concentrates  within  itself,  as 
the  closing  division  of  the  fourth  and  last  dis- 
course, all  the  fundamental  thoughts  of  the  book, 
and  in  such  a  manner  that  it  almost  entirely  ex- 
cludes the  negative  and  siceptical  elements  of  ear- 
lier discussions  and  observations  [only  that   the 

words  73rt" 73  return  again  in  chap.  xi.  8:  comp. 
xi.  10],  and  therefore  lets  its  recapitulation  very 
clearly  appear  as  a  victory  of  the  positive  side  of 
its  religious  view  over  the  gloomy  spectre  of 
doubt,  and  the  struggles  of  unbelief  (comp.  Int. 
^1,  Obs.  2).  The  entire  section  may  be  clearly 
divided  into  three  subdivisions  or  strophes,  the 
first  of  which  teaches  the  correct  use  of  life  as 
regards  actions  and  labor,  the  second  concerns 
enjoyment,  and  the  third  the  reverence  and  fear 
of  God,  with  an  admonition  to  these  respective 
virtues. 

2.  First  Strophe,  first  half.  Chap.  xi.  1-3.  An 
admonition  to  benevolence,  with  reference  to  its 
influence  on  the  happiness  of  him  who  practices 
it.  HiTZiQ,  instead  of  finding  here  an  admonition 
to  beneficence,  sees  a  warning  against  it,  an  in- 
timation that  we  hope  too  much  for  the  good,  and 
arm  ourselves  too  little  against  future  evil ;  bur 
every  thing  is  opposed  to  this,  especially  the 
words  and  sense  of  ver.  3,.whicli  see, — Cast  thy 
bread  upon  the  waters. — That  is,  not  abso- 
lutely cast  it  away  (Hnzto),  nor  send  it  away  in 
ships  (as  merchandise)  over  the  water  (Heno- 
btenbekg),  but  "give  it  away  in  uncertainty, 
without  hope  of  profit  or  immediate  return  "  The 
admonition  is  in  the  same  spirit  as  that  in  Luke 
xvi.  9;  Prov.  xi.  24  f.  The  Greek  aphoristic 
poets  have  the  expression  "to  sow  on  the  wa- 
ter;" as  Theoo.,  Sent.  105.      Phoqillidea*  142  c. 

•[The  heathen  sentiment  of  Phoctllides  is  as  nearly  the  di- 
rect opposite  of  Solomon's  as  language   could  express,  al- 


The  entire  sentence  (most  probably  as  derived 
from  this  source)  is  found  in  Ben  >Sika  (Bu.x- 
ToiiF,  Florileg.  Heb.,  page  171),  and  among  the 
Arabians  as  a  proverb:  Benefac,  projice  pancin 
tattm  in  aquam ;  aliquando  tihi  relribuelur  (DiEZ. 
Souvenirs  of  Asia,  II.,  lOli). — For  thou  shalt 
find  it  after  many  days. — ?Jx;fDn  is  here 
clearly  used  in  the  sense  of  finding  again. — 
O'D'n  a'13  literally,  "in  the  fullness  of  days, 
within  many  days."  Comp  Ps.  v.  6;  Ixxii.  7, 
etc.  The  sense  is  without  doubt  this:  Amongthc 
many  days  of  tiiy  life  there  will  certainly  come 
a  time  when  the  seeds  of  thy  good  deeds  scattered 
broadcast  will  ripen  into  a  blessed  harvest. 
Comp.  Gal.  vi.  9;  2  Cor  ix.  6-9;  1  Tim.  vi.  18, 
19;  also  Prov.  xix.  17:  "  He  that  hath  pity  upon 
the  poor  lendetli  unto  the  Lord." — Ver.  2.  Give 
a  portion  to  seven  and  also  to  eight. — 
That  is,  divide  tliy  bread  with  many;  for  "seven 
and  eight  "  are  often  used  in  this  sense  of  unde- 
termined plurality,  as  in  Micah  v.  4  ;  comp.  also 
"three  and  four,"  Prov.  xxx.  16  S.;  Amos  i.  3; 
ii.  1  S. — HiTzio  runs  entirely  counter  to  the  text, 
and  does  violence  to   the  usual   signification  of 

p 7n  in  saying :  "  make  seven  pieces  of  one  piece, 
divide  it  so  that  seven  or  eight  pieces  may  spring 
from  it,"  which  admonition  would  simply  be  a 
rule  of  prudence  (like  the  maxim  followed  by- 
Jacob,  Gen.  xxxii.  8)  not  to  load  all  his  treasures 
on  one  ship,  that  he  might  not  be  robbed  of  every 
thing  at  one  blow.  This  thought  comports  nei- 
ther with  the  context  nor  with  ver.  B,  where  the 
sense  is  entirely  different. — For  thou  knowest 
not  what  evil  shall  be  upon  the  earth. — 
That  is,  what  periods  of  misfortune  may  occur 
when  thou  wilt  pressingly  need  slrengtli  by  com- 
munity with  others;  comp.  Luke  xvi.  9. — Ver.  3. 
If  the  clouds  be  full  of  rain,  they  empty 
themselves  upon  the  earth.  —  Not  that 
evil  or  misfortune  "  occurs  from  st*ern  necessity, 
or  in  immutable  course"  [Hitzig,  and  also 
Hengstenberg,  who    here    sees    announced  the 


though  it  ccntnins  the  same  phrase  here;  nij  Kaxov  ev  ip^j]^- 
(yTrtipeif  itjTLV  w«  t|/i  novrut.  "'Do  no  favor  to  a  bad  man;  ytm 
might  as  well  sow  in  the  sea." — T.  L.1 


CHAP.  XI.  1-10.— XII.  1-7 


147 


near  and  irrevocable  doom  of  the  Persian  mon- 
archy], but  exactly  the  reverse:  let  the  good  that 
thou  doest  proceed  from  the  strongest  impulse  of 
sympathy,  so  that  it  occurs,  as  from  a  natural  ne- 
cessity, that  rich  streams  of  blessings  flow  forth 
from  thee;  comp.  John  vii.  38;  also  Prov.  xxv. 
14;  Sirach  xxxv.  24;  also  the  Arabian  proverbs 
in  the  grammar  of  Erpenius,  ed.Schullens,  p.  424  . 
Pluina  )iubis  co-ojterit'tis.  dum  dona  fundfrel,  elc. — 
And  if  the  tree  fall  toward  the  south 
or  towrard  the  north,  in  the  place  where 
the  tree  falleth  there  it  shall  be. — This 
is  apparently  a  parallel  in  sense  to  the  second 
clause  of  ver.  2,  and  therefore  refers  to  the 
irrevocable  character  of  the  doom,  or  the  Di- 
vine decree  that  overtakes  man  [Hitzio,  Heng- 
sTENBERG,  etc.;  also  Hahn,  wlio,  Fiowever,  trans- 
lates the  last  clause  thus:  "One  may  be  at  the 
place  where  the  tree  falls,"  and  consequently  be 
killed  by  it].  But  it  seems  more  in  accordance 
with  the  text,  and  with  ihe  introduction  [not 
with  O  but  with  the  simple  copula  1]  lo  find  the 
same  sense  expressed  in  this  second  clause  as  in 
the  first,  and  consequently  thus:  "Ihe  utility  of 
the  tree  remains  the  same,  whether  it  falls  on 
the  ground  of  a  possessor  bordering  it  to  the 
north  or  the  south  ;  if  it  does  not  profit  the  one, 
it  does  the  other.  And  it  is  just  so  with  the  gifts 
of  love;  their  fruit  is  not  lost,  although  they  do 
not  always  come  to  light  in  the  manner  intended  '" 
(Elster;  comp.  also  Vaihingek  and  Wohl- 
F.\RTH,  etc.).  Geier  and  Rosenmueller  are 
quite  peculiar  in  the  thought  that  the  falling  tree 
is  the  rich  man,  who  is  here  warned  of  his  death, 
after  which  he  can  do  no  more  good  deeds  (simi- 
lar to  this  are  the  views  of  Seb.  Schmidt, 
Starke,  Michaelis,  etc.).  XIH"  a  secondary 
Aramaic*  form  of  T^'y^'  and  therefore  literally 
equivalent  to:  "it  will  he,  it  will  lie  there;"  for 
which  consult  Ewald,  J  192  c,  as  well  as  Hitzig 
on  this  passage.  There  is  no  grammatical  foun- 
dation tor  the  assertion  that  it  is  a  substantive 
to  be  derived  from  an  obsolete  verb  NIT  and  ex- 
plained by  the  word  "  break "  [NITT  □!? 
"  there  occurs  the  break  or  fracture  of  the  tree," 
as  says  Starke]. 

3.  First  strophe,  second  half.  Vers.  4-6.  An 
admonition  to  zealous,  careful,  and  untiring  per- 
formance in  one's  calling  [^;/  emnKeiv,  "not  to 
faint,"  as  before  he  was  warned  ironv  to  Ka^.ov, 
lo  be  earnest  in  well  doing.  Gal.  vi.  9].  He 
that  observeth  the  vriad  shall  not  sov7, 
— .\  warning  against  timid  hesitancy  and  its 
laming  influence  on  effective  and  fruitful  exer- 
tion. He  whom  the  weather  does  not  suit,  and 
who  is  ever  wailing  for  a  more  favorable  season, 
misses  finally  the  proper  period  for  action.  The 
second  clause  expresses  the  same  admonitory 
thought  regarding  excessive  considerateness. — 
Ver.  !').  As  thou  knovsrest  not  "what  is  the 
■way  of  the  spirit,  nor  howr  the  bones  do 
growr  in  the  womb  of  her  who  is  with 
child.  —  [Zookler  renders  "way  of  the  wind." 
See  the  excursus  appended,  p.  \M). — T.  L.] — 
That  is,  as  thou  canst  not  comprehend  nor  see 
through  the  mysteries  of  nature.  That  the 
origin  and  pathway  of  the  winds  is  in  this  re- 

*  See  tlie  text  note. 


gard  proverbial,  is  shown  by  John  iii.  8  [comp. 
above,  chap.  i.  ti].  For  tlie  formation  of  the 
bones  in  the  womb  of  the  mother  as  a  process 
peculiarly  mysterious  and  unexplainable,  comp. 
Ps.  cxxxix.  13-18 — Even  so  thou  know^est 
not  the  vroiks  of  God  -vrho  maketh  all. 
— The  "works"  or  action  of  God  ore,  of 
course.  His  future  dealing,*  which  is  a  mystery 
absolutely  unknown  and  unfathomable  by  men  : 
wherefore  all  ijuccess  of  human  effort  can  neither 
be  known  nor  calculated  in  advance.  "Who 
maketh  all;"  for  this  comp.  Amos  iii.  6  ;  Matlh. 
X.  28,  29,  Eph.  iii.  20,  etc. 

[The  Unknown  Way  of  the  Spirit  and  of 
Life. — Ecclesiastes  xi.  6. — ".\s  thou  knowest 
not  the  way  of  the  Spirit,  nor  how  ihe  bones  do 
grow,"  etc.  The  words  nilH  H"'"'  are  rendered 
here  by  Zockler,  Stuart,  and  Hitzig,  "the  way 
of  the  wind."  There  would  be  good  reason  for 
this  from  the  verse  preceding;  but  what  follows 
points  to  Ihe  sense  of  spirit,  although  the  word  was 
undoubtedly  suggested  by  wh.at  was  said  in  ver. 
4  of  the  wind.  The  best  way,  however,  is  to  re- 
gard the  double  idea  of  wind  and  spirit  as  being 
intended  here,  as  in  our  Saviour's  language, 
.Tohn  iii.  8.  About  the  words  following  there  can 
be  no  mistake.  The  process  described  is  set  forth 
as  the  peculiar  work  of  God,  a  Divine  secret 
which  human  knowledge  is  challenged  ever  lo 
discovei.  "Thou  knowest  not  the  way  of  the 
spirit"  ['n't  Gen.  vi.  3,  "»«!/ «;>iny,"  that  I  have 
given  to  m.an],  "nor  how  the  bones  do  grow." 
that  is,  how  that  spirit,  or  life,  reorganizes  itself 
each  lime,  clothes  itself  anew  in  the  human  sys- 
tem, making  the  bones  to  grow  according  lo  their 
law,  and  building  up  for  ilself  a  new  earthly 
house  in  every  generic  transmission.  This  is 
Ihe  grand  secret,  ihe  knowledge  and  process  of 
which  God  challenges  to  Himself.  Science  can 
do  much,  but  it  can  never  discover  lliis.  We 
may  s.ay  it  boldly,  even  as  Kohelelh  makes  his 
affirmation,  science  never  will  discover  this;  for 
it  lies  above  the  plane  of  the  natural;  and  in 
every  case,  though  connected  with  nature,  de- 
mands a  plus  power,  or  some  interveniion,  how- 
ever regulated  by  its  own  laws,  of  the  supernatu- 
ral. The  Bible  thus  presents  it  as  God's  chal- 
lenged work  [comp.  Gen.  ii.  7  ;  vi.  3  ;  Job  xxxiii. 
14  ;  Ps.  cxxxix.  13  ;  Jerem.  i.  5],  the  same  now 
as  in  Ihe  beginning  when  the  Word  of  life  firvt. 
went  forth,  and  nature  received  a  new  life 
power,  or,  rather,  a  rising  in  the  old.  The  pas- 
sage of  life  from  an  old  organism  to  a  new  is 
as  much  a  mystery  as  ever.  We  mean  Ihe 
transition  from  the  last  enclosing  matter  of  Ihe 
former,  through  Ihe  moment  of  disembodiment, 
or  material  unclothing  (see  note.  Gen  ,  p.  170), 
when  it  takes  that  last  matter  of  the  previous  or- 
ganiz.ation,  or  of  the  seed  vessel,  or  seed  fluid, 
and  immediately  makes  it  the  commencing  food, 
Ihe  first  material  it  uses  in  building  up  Ihe  new 
house  in  which  it  is  to  dwell.  In  respect,  loo, 
to  the  mystery  of  supernal ural  origin,  it  is  as 
much  a  new  creation  as  though  that  unclothed 
and  immaterial  power  of  life  [whether  in  the  ve- 

*[Thi9  is  an  unwrirr-tntefl  litniiatiou.  It  refers  evidently 
tot.od'sdeulill;'  n  n-Htiin-.  firemen  t  and  past,  us  well  as  In  I  are, 
and  eepeciaU>  lu  ilie  mystery  of  generation. — T.  L.\ 


118 


ECCLESIASTES. 


getable  or  in  the  animul  sphere]  had  for  the  first 
time  begun  its  manifeslaiion  in  the  universe.  It 
i,s  the  same  Word,  sounding  on  in  nature,  or,  as 
the  Psalmist  says,  "riiuuing  very  swiftly," — 
^vehuavoepbv,   evKar/rov,  tvepyercKov,  rrairodvvafiov, 

liia  rf/v  KadapiJ7?/ra ;  Wisd.  of  Sol.vii.  23,  24.  It  is  the 
Ininsmission,  not  merely  of  an  inimateri.il  power 
(though  even  as  a  power  science  can  only  talk 
about  it  or  find  names  for  its  phenomena),  but 
also  of  a  iatc  and  an  idea  (vu^puv  a.s  well  as 
hspy^TtKov,  an  intelligent  working  we  may  say) 
representing,  in  this  dimensionless  monad  force 
the  new  life  exactly  as  it  represented  the  old  in 
all  its  variety,  whether  of  form  or  of  dynamical 
existence, — m  other  words,  transviittvig  the  spe- 
n\s.  or  the  specific  life,  as  that  which  lives  on, 
and  lives  through,  and  lives  beyond,  all  the  ma- 
terial changes  tliat  chemistry  has  discovered  or 
can  ever  hope  to  discover.  Science  may  show  how 
tiiis  life  is  affected  in  its  manifestations  by  the  out- 
ward  influences  with  which  it  comes  in  contact, 
tile  changes  that  may  seem  to  enter  even  the 
generic  sphere,  and  it  may  thus  rightly  require 
us  to  modify  our  outward  views  in  respect  to  the 
uuaiber  and  variety  of  strictly  fundamental  forms ; 
but  the  transmission  itself  of  the  species  (however 
it  may  have  arisen  or  been  modified)  into  the 
same  form  again  of  specific  life,  or  the  carrying 
a  power,  a  law,  and  an  idea,  in  a  way  that  nei- 
ther chemical  nor  mechanical  science  can  ever 
trace. — this  is  the  Divine  secret  towards  which 
the  Darwinian  philosophy  has  not  made  even  an 
approach.  Its  advocates  know  no  more  about  it 
than  did  the  old  philosophers  who  held  a  theory 
precisely  the  same  in  substance,  though  different 
in  its  technology.  They  talked  of  atoms  as  men 
now  talk  of  fluids,  forces,  and  nebular  matter: 
but  give  them  time  enough,  or  rather  give  them 
llie  three  infinities  of  time,  space,  and  numerical 
quantity  of  conceivable  forms,  and  they  would 
show  us  how  from  infinite  incongruities  falling 
at  last  into  congruity  and  seeming  order,  worlds 
and  systems  woulil  arise,  though  their  form,  their 
or'ier,  and  the  seeming  permanence  arising  from 
sucli  seeming  order,  would  be  only  names  of  the 
.states  that  were:  any  other  states  that  might 
have  .arisen  being,  in  such  case,  equally  entitled 
to  the  same  appellations.  Like  the  modern  sys- 
tems, it  \vas  all  idealess,  without  any  interven- 
tion of  intelligence  either  in  the  beginning  or  at  ' 
any  stages  in  the  process.  It  is  astonishing  bow 
much,  in  the  talk  about  the  Darwinian  hypothe- 
sis, these  two  things  have  been  confounded, — the  i 
possible  outward  changes  in  generic  forms,  and  ( 
the  inscrutable  transmission  of  the  generic  life  in 
the  present  species,  or  in  the  present  individual. 
The  theory  referred  to  is  adapted  only  to  an  infi- 
nity of  individujil  things,  ever  changing  out- 
uiirclli/,  and  which,  at  last,  fall  into  variety  of 
species  through  tin  infinite  number  of  trials  and 
selections,  or  of  fortunate  hits  after  infinite 
failures.  It  makes  no  provision,  however,  for 
one  single  case  of  the  transmission  of  the  same  i 
specific  life,  either  in  the  vegetable  or  the  animal 
world.  There  it  has  to  confess  its  ignorance,  ; 
tliiiugh  it  treats  it  sometimes  as  a  very  slight  ig-  I 
iHiiance,  soon  to  be  removed.  How  pigeons, 
taken  as  an  immense  number  of  individual  things, 
iitidirgo  an  eternal  series  of  outward  changes, — 


how  existing  pigeons  spread  into  varieties,  by 
some  being  more  lucky  in  their  selections  than 
others — all  this  it  assumes  to  tell  us.  But  in  the 
presence  of  the  great  every  d.ay  mystery,  the 
wonderful  process  that  is  going  on  in  the  ijidivi- 
dual  pigeon's  egg,  invisibly,  yet  most  exactly, 
typing  the  pigeon  life  that  now  is,  it  stands  ut- 
terly speechless.  One  of  its  advocates  seems  to 
regard  this  as  a  very  small  matter,  at  present, 
indeed,  not  fully  understood  as  it  will  be.  but  of 
little  consequence  in  its  bearing  on  the  great 
scheme.  It  has  its  laws  undoubtedly,  but  the 
principle  of  life,  he  maintains,  is  chemical, — that 
is,  it  is  a  certain  arranyemenl  of  matter.  Now 
this  we  cannot  conceive,  much  less  know.  We  are 
equally  baffled  whether  we  take  into  view  the 
grosser  (as  they  appear  to  the  sense)  or  the  more 
ethereal  kinds  of  matter,  whether  as  arranged  in 
greater  magnitudes,  or  in  the  most  microscopic 
disposition  of  atoms,  molecules,  or  elementary 
gases  constituted  by  them.  We  may  attempt 
still  farther  to  etherealize  by  talking  of  forces, 
motions  [motions  of  what?]  heat,  magnetism, 
electricity,  etc.  They  are  still  but  quantities, 
matters  of  more  or  less  And  so  the  modern 
chief  of  the  positive  school  has  boldly  said  :  all 
is  quantity,  all  is  number;  life  is  quantity, 
thought  is  quantity  (so  much  motion);  what  we 
call  virtue  is  quantity  ;  it  can  be  measured.  And 
so  all  knowledge  is  ultimately  mathematics,  or 
the  science  of  quantity.  There  is  nothing  that 
cannot  be  reduced,  in  its  last  stages,  to  a  nume- 
rical estimate.  There  is,  moreover,  just  so  much 
matter,  force,  and  motion  in  the  universe, — ever 
has  been,  ever  will  be.  And  there  is  nothing 
else.  But  how  life,  a  thing  in  itself  dimension- 
less,  to  say  nothing  of  feeling,  thought,  and  con- 
sciousness, can  come  out  of  such  estimates  is  no 
more  conceivable  of  one  kind  of  matter,  however 
moving,  than  it  is  of  another.  Still  more  do  we 
fail  to  imagine  how  it  can,  in  any  way,  be  the 
result  of  figure,  arrangement,  position,  quantity, 
or  of  axvfia,  rn^i^,  Btaic,  as  LEUClPPtJS  and  Dkmo- 
CRiTiis  called  their  three  prime  originating  caus- 
alities [see  Aristot.,  Met.  II.  4].  But  so  it  is, 
they  still  continue  to  insist,  though  chemistry  has 
searched  long  and  could  never  find  it,  or  even 
"the  way  to  its  house,"  as  is  said.  Job  xxxvii. 
20,  of  the  light.  Prof.  IIaeckel,  of  Jena,  in  his 
Natiirliche  Schijpfungsgeschichte,  mtiintains  "that 
all  organized  beings  are  potentially  present  in  the 
first  matter  of  the  nebular  system."  He  looks 
upon  "all  the  phenomena  of  life  as  a  natural  se- 
quence of  their  chemical  combination,  as  much  as 
if  they  were  conditions  of  existence,  thouyh  the 
itltimate  causes  are  hidden  from  «5."  There  may 
be  some  truth  in  what  is  said  about  conditionn 
[for  conditions  are  not  causes],  but  it  is  the  other 
remark  that  deni.ands  attention  :  ^^  though  the  ul- 
timate causes  m<iy  be  hidden  from  us."  H« 
seems  to  regard  this  as  a  very  slight  circumstance, 
which  ought  to  have  little  effect  on  the  great  ar- 
gument of  what  calls  itself  the  exact  and  "posi- 
tive philosophy."  There  is  yet  indeed  an  unim- 
portant break  in  the  chain  ;  a  link  or  two  is  to 
be  supplied  ;  that  is  all,  they  would  say.  But 
what  data  have  we  for  determining  what  is  lack- 
ing before  the  full  circuit  of  knowledge  is  com- 
pleted? A  most  important  inquiry  this:  bow 
great  is  the  separation   made   by  the  unknown  ? 


CHAP.  XI.  1-10.— XII.  1-7. 


149 


Is  it  a  few  inches,  or  a  space  greater  than  the 
stellar  distances?  Is  it  a  thin  partition  through 
which  the  light  is  already  gleaming,  or  is  it  a  vast 
chasm,  compared  with  which  anj  difference  be- 
tween the  most  ancient  and  the  most  modern 
knowledge  is  as  nothing  ?  Is  it  something  that 
may  be  passed  over  in  time,  or  is  it  the  measure- 
less abyss  of  infinity  which  the  Eternal  and  Infi- 
nite Mind  alone  can  span  ?  "They  arc  yet  hid- 
den from  us,"  he  says.  Is  there  the  least  ray  of 
light  in  the  most  advanced  science  that  shows  us 
that  we  are  even  approaching  this  mysterious  re- 
gion of  causality  ?  Is  there  any  reason  to  think 
ihat  we  know  a  particle  more  about  it  than  Aris- 
totle did,  or  those  ancient  positivists  who  talked 
of  a  xrj^a^  'dfff,  and  ftka^^  or  any  of  those  profound 
thinkers  of  old  whose  better  reasoned  atheism 
l^uowoRTH  has  so  fully  refuted  in  his  great 
work?  And  yet  this  professor  of  "exact  sci- 
ence "  talks  of  his  monera,  the  prototypes  of  the 
pritliKla,  and  how  from  these  came  iieutral  mon- 
ri-tf,  and  from  these,  again,  vegetable  and  animal 
moiiera,  just  as  freely  as  though  he  knew  all 
ab'iut  it  from  his  inch  of  space  and  moment  of 
time,  or  had  not  just  admitted  an  ignorance 
which  puts  him  ,al  an  inconceivable  distance  from  ' 
that  which  he  so  confidently  claims  to  explain.  . 
for  it  should  be  borne  in  mind  that  science  has  | 
not  merely  failed  to  discover  the  principle  of  life, 
a.i  "  positive  knowledge  ;''  she  cannot  even  cun- 
C'-iiie  it:  she  cannot  form  a  theory  of  it  which  does 
not  run  immediately  into  the  old  mechanical  and 
eliemical  language  of  number  and  quantity,  out  of 
which  she  cannot  think,  nor  talk,  without  bring-  t 
ing  in  the  supernatural,  and  that,  too,  as  some- 
tliing  above  her  province.  .\t'ter  what  is  told  us 
about  the  monera,  etc.,  the  writer  proceeds  to  say: 
"  rliis  once  estdbtished.  from  each  of  the  archetypes, 
we  have  a  genealogy  developed  which  gives  us 
the  history  of  the  protozoan  and  animal  king- 
doms," elc.t  as  though  any  thing  had  been  estab- 
lislied,  and  he  had  not  admitted  his  ignorance  of 
a  prime  truth  without  which  he  cannot  take  a 
step  in  the  direction  in  which  he  so  blindly 
hastes.  There  is  nothing  new  in  this,  in  sub- 
stance, though  there  may  be  much  that  is  novel 
in  form  and  technology.  It  is  the  old  philosophy 
of  darkness.  It  is  as  true  of  this  modern  school 
:ii  it  was  of  the  old  cosmologists  of  whom  Aris- 
totle first  said  it,  fjc  uvktoi;  iravra  yevi-av,  *Hhat 
tliey  generate  all  things  out  of  Night."  This 
bringing  every  thing  out  of  the  nebular  chaos 
through  mechanical  action  and  chemical  affini- 
ties, and  these  grounded  on  nothing  else  than 
i^X','/-"^-  '■"f'f,  *Dd  Wmf,  is  nothing  more  than  the 
llesiodean  generations,  or  the  Love  and  Discord, 
the  attractions  and  repulsions,  of  Empedocles. 
It  is  the  pantogony  of  these  old  world  builders, 
hut  without  their  splendiil  poetry. 

"  .\il  organized  beings  in  the  first  nebular  mat- 
ter." and  that  from  eternity!  Then,  of  course, 
there  has  been  no  addition  in  time,  no  plus  quan- 
tity, or  plus  power,  or  any  plus  idea  combined 
with  power:  for  that  would  be  sonietliing  which 
previously  was  not.  Newton  was  in  the  toad- 
stool: for  what  is  not  in  cannot  come  out,  or  be 
developed:  and  so  every  toad-stool  now  contains 
a  Newton  ;  every  fungus  contains  an  academy  of 
science,  or  a  school  of  "positive  philosophy." 
The  carbon,  hydrogen,  nitrogen,  oxygen,  or  still 


earlier  and  more  formless  matter  out  of  which 
this  thinking  arises,  is  there,  only  in  a  different 
ra^rc  and  Of(j/(;,  perhaps.  There  has  been  no 
more  addition  to  nature  in  the  physical  develop- 
ment of  the  rationalist  commentator  than  in  that 
of  the  D'33  (E-xod.  viii.  17:  I's.  cv.  31)  or 
Egyptian  lice,  whose  immediate  production  he  re- 
gards as  beneath  the  dignity  of  any  supposed  Di- 
vine or  supernatural  action.  Antl  so  there  can 
be  no  Teut:  or  es-^enttal  difference  in  rank.  The 
kmnim  were  as  much  in  tlie  first  matter  as  the 
phosphorus  that  thinks  in  the  brain  of  the  theo- 
logian ;  they  had  as  high  and  as  old  a  place.  Th« 
idea.,  too,  of  the  kinnnn  was  there,  and  all  the 
machinery  of  their  development;  so  that  there 
was  no  saving  of  means  or  labor:  their  immediate 
genesis  would  cost  no  more,  or  be  any  more  of  a 
belittling  work,  than  their  mediate,  or  developed 
production.  These  insignificant  creatures  were 
provided  for  from  all  eternity,  liut  prouidiw/ 
m^-WiS  foreseeing,  foreknowiaij ;  and  language  re- 
volts. We  cannot  consistently  talk  atiicism  or 
materialism  in  any  human  dialect ;  God  be 
thanked  for  such  a  provision  in  the  origin  ami 
growth  of  speech.  We  can,  indeed,  say  in 
words,  as  one  of  the  boldest  of  this  godless  school 
has  said,  ohne  Phosphor  kein  Oedanke,  "  without 
phosphorus  no  thought;"  but  then  we  must  give 
up  the  word  idea  as,  in  any  sense  a  cause  origi- 
nating; for  there  could  be  no  idea  antecedent  to 
the  phosphoric  matter,  or  that  order  and  posilwu 
of  it,  out  of  which  idea,  or  the  development  of 
thought,  was  to  arise;  that  is,  any  idea  of  phos- 
phorus before  phosphorus.  There  is,  then,  nothing 
eternal,  immutable,  undeveloped,  or  having  its 
being  in  itself,  and  to  which,  as  an  ideal  stand- 
ard, the  terms  higher  und  lower  can  be  referred  to 
give  them  any  meaning.  For  all  risings  of  mat- 
ter, or  form,  to  higher  forms  regarded  as  any 
thing  else  than  simply  unfoldings  of  previous 
matter,  or  previous  arrangements  of  forces,  ar ! 
creations  as  much  as  any  thing  that  is  supposed 
first  to  commence  its  being  as  a  whole;  sinoa 
more  from  less  involves  the  maxim  rf.-  niltilo,  a.s 
well  as  something  from  nothing  in  its  totality.  H 
they  were  in  that  previous  matter  without  a  new 
commandment,  a  new  word,  and  .a  plus  activity 
accompanying  it,  then  they  are  not  truly  a  rising. 
They  are  no  more,  in  quantitg,  than  what  they 
were;  and  quantity  is  all.  Quality,  according 
to  Cojvite,  is  but  a  seeming;  it  is  not  a  positive 
entity,  but  only  axij/^a,  rafi;,  and  Hinic;,  an  ar- 
rangement of  matter.  The  potentiality,  then,  has 
all  that  there  is,  or  can  be,  in  any  actuality. 
Even  that  inconceivable  power  which  causes  any 
potentiality  to  be  tlius  potential,  is.  itself,  only  a 
potentiality  included  in  the  infinite  sum  of  po- 
tentiality, which,  as  a  whole,  is  also,  in  some  way, 
caused  to  be  what  it  is,  and  as  it  is.  We  say,  in 
some  way ;  for  to  say  for  some  reason,  would,  at 
once,  be  bringing  in  a  new  word,  and  a  new  idea, 
utterly  foreign  to  this  whole  inconceivable 
scheme.  According  to  tlie  other  philosophy. 
Reason  is  "in  the  beginning,^'  tr  ai'XV  '/•'  ^  \oyoi^ 
(John  i.;  Prov.  viii.  22).  But  here  reason  is  ju- 
nior to  matter,  something  developed,  and  which 
could,  therefore,  neither  as  intelbgens  nor  as  in- 
teUectum,  be  made  a  ground  of  that  from  which 
itself  proceeds.  We  can  never  get  out  of  this 
labyrinth ;  for  the  moment  we  bring  in  a  plus 


'150 


ECCLESIASTES. 


quantity,  or  a  plus  activity,  or  a  plus  idea,  or  any 
thinf  seeming  to  be  such,  we  only  have  a  new 
causative  potentiality,  and  tuat  demanding  ano- 
ther, which  is  potential  of  it,  and  so  on  ad  infini- 
tum ■  the  infinity,  too,  not  proceeding  from  the 
highest  downward,  but  from  the  lowest  state  [or 
tliat  which  is  next  to  nothing],  as  being  the yjVsi 
possible  manifestation  of  being  in  the  universe  of 
concaivable  things.  Again,  it  may  hi  asked,  why 
has  not  this  infinite  potentiality,  in  this  infinite 
time,  developed  all  things  potential,  so  that  pig. 
eons  should  long  since  have  become  arch-angels, 
and  our  poor,  earthly,  dying  race  long  since 
risen  "to  be  as  gods."  Or  how,  if  we  shrink 
from  that,  are  we  to  avoid  the  converse  conclu- 
sion, that  the  whole  state  of  things  now  actual, 
now  developed,  is  still  infinitely  low,  and  that  the 
highest  and  best  in  the  sphere  of  soul,  and  thought, 
and  reason,  is  not  only  as  yet  undeveloped,  but 
infinitely  far  in  condition,  and  eternally  far  in 
time,  from  its  true  actuality, — if,  in  such  a 
scheme,  highest  and  best  have  any  real  meaning. 
It  maljes  the  lowest  and  most  imperfect  first,  the 
best  and  perfect  last,  or  at  such  an  infinite  dis- 
tance that  it  may  be  said  they  never  come.  Re- 
ligion and  the  Scriptures  just  reverse  this.  They 
put  soul  first,  mind  first,  the  Personal  first,  the 
all  Holy,  the  all  Wise,  the  all  Righteous,  the  all 
Perfect,  firil,  whilst  every  seeming  imperfection 
contributes  to  the  manifestation  of  the  infinite 
excellency  and  infinite  glory  of  the  one  separate 
personal  God  who  is  first  of  all  and  over  all. 

How  poor  the  science  of  Koheleth,  it  may  be 
said,  and  yet  he  has  propounded  here  a  problem 
having  regard  to  one  of  the  most  common  events 
of  life,  but  which  the  ages  are  challenged  to 
solve:  "As  thou  kuowest  not  the  way  of  the  spi- 
rit, or  even  how  the  bones  do  grow  in  the  womb 
of  her  that  is  with  child,  even  so  thou  knowest 

not  the  work  of  God  who  worketh  all," — 73n"n(< 

the  all,  the  great  paradigm  which  He  is  bringing 
out  in  space  and  time  [ch.  iii.  14],  and  for  those 
moral  and  spiritual  ends  to  which  the  natur.d, 
with  all  its  changes,  and  all  its  developments,  is 
at  every  moment  subservient  In  one  sense,  in- 
deed, it  has  no  plus  quantities.  All  is  provided 
for  in  Him  "  wlio  is  the  A  and  the  H,  the  First  and 
the  Last,  the  iii<x'i  xal  tc'ao;,  the  Beginning  and 
the  End."  "A-W  that  God  doeth  is  for  the  olani, 
the  Great  Eternity"  [iii.  14].  "Nothing  can  be 
added  to  it  or  taken  from  it;"  bu.t  this,  instead 
of  excluding  the  supernatural,  or  shutting  all 
tilings  up  in  nature,  necessitates  the  idea  that 
there  is  a  world  above  nature,  a  power,  or  ratlier 
an  Eternal  "Word  \_ii'  u  -a  Trdrra  avvfaTjjKe  (Col. 
j.  17)]  in  whom  all  things  consist,"  or  stand  toge- 
ther.    This  Word  still  speaks  in  nature.     There, 

still  abides  its  constant  voice,  HpT  riDDT  np 
[1  Kings  xix.  12],  susurrus  aurse  tenuis,  its  "thin 
Btill  voice,"  that  is  heard  "after  the  fire  and  Ih^ 
wind,"    its    ^31    YO^,   its   "whisper  word,"   as 

T  T        'V  V 

Job  calls  it,  xxvi.  14  ;  and  then  again  there  is  the 
"going  forth"  of  its  "mighty  thunder  voice," 
Vn'IOJ  UDp"^  which  "none  but  God  can  under- 
Btand,"  ppe.aking  in  its  great  periodic  or  creative 
utterances,  as  it  did  of  old,  and  as  it  shall  speak 
again,  when  it  calls  for  the   "  new  heavens  and 


the  new  earth,"  giving  to  nature  its  new  move- 
ment and  its  still  holier  Sabbath.  It  is  this 
greater  utterance  that  brings  into  the  natural  de- 
velopment its  plus  powers  and  plus  ideas,  not 
from  any  undeveloped  physical  necessity,  but 
from  a  Divine  fullness,  not  arbitrarily,  but  from 
its  own  everlasting  higher  law. 

Throughout  all  the  seeming  nature  there  re- 
mains this  mysterious,  generative,  life-giving 
process  in  the  vegetable,  the  animal,  and  espe- 
cially in  the  human  birth,  as  a  constant  symbol 
of  the  supernatural  presence,  or  of  the  old  un- 
spent creative  force,  still  having  its  witness  in 
continually  recurring  acts,  ever  testifying  to  the 
great  Divine  secret  that  baffles  science,  and  to  the 
explanation  of  which  she  cannot  even  make  an 
approach. 

There  is  an  allusion  to  this  mystery  of  genera- 
tion, Ps.  cxxxix.  13:  "Thou  didst  possess  my 
reins  [claim  them  as  thine  own  curious  work], 
thou  didst  overshadow  me  in  my  mother's  womb." 
So  also  in  ver  l.'j:  "My  substunce  was  not  hid 
/ram  thee," — "0"^^  my  bone,  the  same  symbolic 
word  that  is  here  employed  by  Kolieleth.  In 
fact,  it  was  ever  so  regarded  by  the  earliest  mind, 
as  it  must  be  by  the  latest  and  most  scientific. 
Koheleth  simply  expressed  the  proverbial  mys- 
tery of  his  day.  It  existed  in  the  thinking  and 
language  of  the  most  ancient  Arabians;  as  is 
evident  from  the  use  Mohammed  makes  of  it  in 
tlie  Koran.  His  mode  of  speaking  of  it  shows 
that  it  was  a  very  old  query  that  had  long  occu- 
pied the  thoughts  of  men.  Hence  his  adversa- 
ries are  represented  as  proposing  it  to  him  as  a 
test  of  his  being  a  true  prophet  (see  Koran  Sur. 
XVII    78)  :   "They  will  ask  thee  about  the  spirit 

I  _.  ^j\    ijf-  I :  say:  the  spirit  is  according 

to  the  command  of  my  Lord,  and  ye  have  been 
gifteil  witli  knowledge  but  a  very  little  wa;/." 
When  he  says  "the  spirit  is  by  the  command  of 
my  Lord,"  he  has  reference  to  a  distinction  that 
was  made  (and  very  anciently  it  would  seem)  be- 
tween the  creation  of  spirit,  and  that  of  matter, 
or  nature  strictly.  The  latter  was  through 
media,  steps,  or  growth,  whilst  spirit  was  imme- 
diate, by  the  command  o(  God,  according  to  the 
language  of  Ps.  xxxiii.  9,  or  the  frequent  expres- 
sion in  tlie  K'lr.in  which  so  closely  resembles  it, 


0      >-, 


be,  and  it  was."     Al  Z\- 


MAKHsiiAiii,  in  his  Commentary,  p.  783.  2,  tells  us 
that  the  Jews  bid  the  Koreish  ask  Mohammed 
three  questions — one  about  the  mystery  of  -Mhe 
cave  and  the  sleepers,"  one  about  Dhu  1'  Karnein, 
and  the  third,  this  question  about  the  spirit.  If  lie 
pretended  to  answer  them  all,  or  if  he  answered 
neither  of  them,  then  he  was  no  true  prophet. 
He  answered  the  first  two,  but  confessed  his  ig- 
nor.ance  of  the  human  soul,  as  being  sometliiiig 
"tlie  knowledge  of  which  God  had  reserved  to 
Himself."  Then  he  told  them  that  there  was  the 
same  reserve  in  their  law  (tlie  Old  Testameni ) 
which  revealed  to  them  nothing  about  the  w.-iy  of 
the  spirit,  ni'>n  "^IT.  If  Mohammed  knew  any 
thing  about  the  Bible  (and  there  is  but  little  rea- 
son in  the  contrary  supposition),  then  it  may  be 


CHAP.  XI.  1-10.— XII.  1-7. 


161 


ruaaonnbly  thought  that  in  what  is  thus  said  of 
him  by  the  Koranic  commentator,  he  had  refer- 
ence lo  such  passages  as  this  of  Ecclesiastes 
(compare  also  Eccles.  iii.  21,  ni")  i?T  'D,  "who 
knoweih  the  spirit,"  elc),  or  to  the  general  re- 
serve of  the  Old  Testament  respecting  the  soul, 
or  in  a  more  special  nrinner  to  Gen.  ii.  7;  vi.  3, 
where  there  are  ascribed  to  God  the  more  direct 
creation  of,  and  a  continued  property  in,  the 
human  spirit.  This  would  seem,  too,  from  Ps. 
civ,  1^9,  to  be  asserted,  in  some  sense,  even  of  the 
aninjal  creation. — T.  L,] 

Ver,  6.  In  the  morning  sow  thy  seed. — 
The  sowing  of  seed  is  here  a  figurative  designa- 
tion of  every  regular  vocation  or  occupation,  not 
specially  of  benevolence;  comp.  Job  iv.  &;  Ps. 
cxxvi.  .5;  1  (?or.  ix.  10,  11 — And  in  the  eve- 
ning withhold   not  thine    band. — Literal, 

"towards  evening"  (3^i?"7),  i.  e.,  be  diligent  in 
thy  business  from  the  early  morning  fill  the  late 
evening,  be  incessantly  active. — For  thou 
knowest  notvrhether  shall  prosper,  either 
this  or  that. — m  'S,  not  "what,"  but  "whe- 
ther ;"  the  expression  refers,  as  it  seems,  to  the 
double  labor,  that  of  the  morning  and  that  of  the 
evening,  "  We  are  to  arrange  labor  with  labor, 
because  the  chances  are  equal,  and  we  may  t  here- 
fore  hope  that  if  one  fails,  the  other  may  suc- 
ceed. God  may  possibly  destroy  one  work — and 
who  knows  which  ?  (comp.  chap.  v.  6) ;  it  is  well 
if  thou  then  hast  a  support,  a  second  arrow  lo 
send"  (Hitzig). — Or  whether  they  shall 
both  be  alike  good — (.  e.,  whether  both  kinds 
of  labor  produce  what  is  really  good,  substantial 
and  enduring,  or  whether  the  fruit  of  the  one 
does  not  soon  decay,  so  that  only  the  result  of 
the  other  remains.  IHXS  "together,"  as  in 
Ezra  vi.  20;  2  Chron.  v.^lis';   Isa.  Ixv.  25. 

4.  Second  strophe.  Vers,  7-10.  Admonition  to 
calmness  and  content,  ever  mindful  of  divine 
judgment,  and  consequently  to  the  cheerful  en- 
joyment of  the  blessings  of  this  life. — Truly 
the  light  is  sweet,  and  a  pleasant  thing 
it  is  for  the  eyes  to  behold  the  sun.  Hit- 
ziQ  correctly  gives  the  connection  with  the  pre- 
ceding: The  tendency  of  the  advice  in  vers.  1-6 
(mainly  in  ver,  6)  to  secure  guaranties  in  life,  is 
justified  in  ver,  7.  "Life  is  beautiful  and 
worthy  of  receiving  care."  Elsteb  is  less  clear 
and  concise:  "Such  an  energy  of  mental  ac- 
tivity (as  that  demanded  in  vers.  1-6)  will  only 
be  found  where  there  is  no  anxious  calculation 
about  the  result ;  but  where  man  finds  alone  in 
tha  increased  activity  of  his  mental  powers,  (?) 
and  in  the  intense  striving  after  an  eternal  go.al, 
his  satisfaction  and  reward,"  etc.  The  "liglit  " 
here  stands  for  life,  cf  which  it  is  the  symbol. 
(Comp,  Ps.  xxxvi.  9;  xlix,  19,  Ivi,  13;  Job 
iii.  20).  And  so  the  expression :  "to  behold  the 
suti,"  for  which  see  not  only  Ps,  Iviii.  9;  John 
xi,  9,  but  also  passages  in  classic  authors,  e.  i/., 
EuRiPiin-:s.  IPHifi,  in  Aut.  1218;  rjdv  )a/j  to  (ittjr 
fnirctiv;  also  Hippol.  4:  (pCx;  6pC>vTii;  if/unv; 
Phoe.n'iss  :  £1  Aei'can  ipdo;. — Ver.  8.  But  if  a 
man  live  many  years  '3  here  greatly  in- 
creases the  inten-^iiy  of  thought  (comp.  Job 
vi.  21  ;  Hosea  x,  0);  it  is  consequently  to  have 
no  closer   connection  with   the   toiiowiug    CDS: 


comp.  Prov  ii,  3;  Isa,  x.  22,  etc. — And  rejoice 
in  them  all;  [Zockler  renders:  Let  him  re- 
joice in  them  all]  ;*  therefore  daily  and  con- 
stantly rejoice,  in  harmony  with  the  apostolic 
injunction,  x<^'p£'^£  iravrore.  See  the  "  Doctrinal 
and  Ethical"  to  know  how  this  sentence  is  to  be 
reconciled,  in  Koheleth's  sense,  with  the  truth 
that  all  is  vanity,  and  at  the  same  lime  to  be 
defended  against  the  charge  of  Epicurean  levity. 
— Yet  let  him  remember  the  days  of 
darkness,  for  they  shall  be  many,  "3  is 
here  the  relative,  not  the  causal  on;  comp. 
the  Scptuaginl :  kol  ^ivricdifaerai  rrif  Jjuepat;  rov 
CKOTov^,  ore  7ro^?.al  iaovrat.  "  The  days  of  dark- 
ness are  those  to  be  passed  after  this  life  in 
Scheol,  the  dark  prison  beneath  the  earth  (chap, 
ix.  10),  the  days  when  we  shall  no  longer  see 
the  pleasant  light  of  the  sun,  or  the  period  of 
deatli  ;"  comp.  Job  x.  21,  f , ;  xiv.  22;  I's. 
Ixxxviii,  \2,  etc. — All  that  cometh  is  vanity  ; 
I  that  is,  that  Cometh  in  this  world;  everything 
that  exists  in  this  life,  consequently  all  men 
especially;  comp.  chap,  vi,  4;  John  i,  9,  Never- 
theless the  translation  should  not  be  in  the  mas- 
culine; the  Septuai^inl  is  correct:  ttHv  ro  Ipxofie- 
voi>,  /iaraidrr/c.  The  sense  given  by  Vaihinger 
and  Elster  is  too  broad  :  "  All  future  things  are 
vanity,"  But  even  this  is  more  correct  than  the 
Vulf/ale  and  Lutbeb,  who  refer  lOtV  to  the  past. 
Moreover  the  clause  is  a  confirmation  of  what 
precedes,  though  used  witiiout  a  connective,  and 
therefore  making  a  siiU  greater  impression  — 
Ver.  9.  Rejoice,  O  young  man  in  thy 
youth. — Here  we  again  have  a  vividly  emphatic 
omission  of  the  connective.  That  which  the 
previous  verse  recommended  in  general,  is  now 
specially  addressed  to  youth  as  that  period  of 
life  especially  favorable  to  cheerful  enjoyment, 
and  therefore,  in  accordance  with  God's  will, 
especially  appointed  thereto.  But  the  necessary 
check  is  indeed  imiTiediately  placed  upon  this 
rejoicing,  by  the  reminder  of  the  duty  to  forget 
not    that   God    will    bring    to    judgment,     3  in 

^nnV3  does  not  give  the  cause  or  object  of  re- 
joicing, but,  as  also  in  'D'S  in  the  following 
clause  (comp.  Isa.  ix.  2),  the  period  and  circum- 
stances in  which  it  is  to  occur.  —  And  let 
thy  heart  cheer  thee  in  the  days  of  thy 
youth  f      For    this    expression    comp,    i,    17; 

*[Xi.  8.  nOty'  0^33.  To  talce  this  aa  an  exhortalion: 
~  :  ,  T  \  : 
"Let  liiiu  rejoice,"  etc.,  woulrl  nitt  leem  very  congruous  to  what 
folliiwrf:  *  let  Ijiiii  remember  the  Jays  uttiarkness,"  wlijch  is 
certainly  nut  a  joyful  thought.  Our  English  translators  have 
insnrteJ  ttift  conjunction ;  "a/it/in  them  all  rejoice,"  which 
gives  the  spirit  of  the  pas.sa^e,  although  there  is  no  1  in  the 
llehri-W.     The  hotter  way  is  to  regard  the  particles  *3  anii 

C3X  as  affecting  hnth  the  futures,  the  second  .as  well  as  the 

first,  whilst  the  thiril.  introduced  hy  the  conjunction,  is  the 
one  exiiorlation  ot  the  sentence,  to  which  the  others  are 
preparainry :  "For  i/  a  man  shall  live  many  years,  ?,^  he 
shnll  rejoice  in  ttiem  all,"  <>r  its  it  is  ellipticttlly,  yet  inoat 
literally,  expressed  in  the  Metrical  Version — 

Yet  if  a  man  live  many  years,  in  all  of  them  rejoice, 

'I'he  diiys  ot  d;irkne8s  let  hini  not  fut}:et. 
Or   it   niny  be   the   imperative  style  with    the   conditional 
nspe-'t:  let  him  live,  let  him  rejoice,  (that  is,  thougii  tie  live, 
though  be  rejiiicej  yet  let  hitn   reineniber,  etc.     In   such  a 
reiid'Ting  there  is  no  <liscnrd  in  the  ttionght.— T.  L.] 

TLTer.  !>,  Tnn^nS,  a  risoig  upon  the  w,ud  fl^T?' 
c  .ildhuud  as  is  seen  by  the  parallelism.    It  is  the  period  of 


]62 


ECCLESIASTES. 


iii.  18;  vii.  25,  etc.  The  heart  delights  the 
whole  man  in  proportion  as  it  itself  is  31D,  I  hat 
is.  of  good  cheer.— And  walk  in  the  ways 
of  thine  heart,  i.  «.,  in  the  wa>s  in  which  it 
will  go;  follow  it.  Comp.  Is.i.  Ivii.  17  and  for 
the  thought  above  chap.  ii.  10. — And  in  the 
sight  of  thine  eyes,  ;.  e.,  so  that  tby  ob- 
servation of  things  shall  form  the  rule  for  thy 
conduct,  (conip.  iii.  :i-8).  This  is  in  accord- 
ance with  the  k'ri  nX")33,  which  is  attested  by 
all  versions  and  manuscripts  ;  the  ketib  '*?''.'53 
which  is  preferred  by  Hengstenberq  and  others, 
would  designate  the  multitude  of  the  objects  of 
sight  as  the  rule  for  walliing,  which,  as  Hitzig 
correctly  observes,  would  be  an  intolerable 
zeugma.     We   moreover  decidedly  condemn   the 

addition  of  xS  before  ns"103:  "and  not  accord- 
ing to  the  sight  of  thine  eyes,"  as  is  found  in  the 
Codex  Vaticanus  of  the  Septwujinl,  and  in  the 
Jewish  Haggada ;  for  the  passage  in  Numb. 
XV.  39,  that  probably  furnished  the  inducement 
to  this  interpolation,  is  not,  when  rightly  com- 
prehended, in  antagonism  with  the  present  ad- 
monition; for  quite  as  certain*  as  the  allusion  is 
there  to  amorous  looks  of  lust,  is  it  here,  on  the 
oontrary,  to  an  entirely  innocent  use  of  sight,  and 
one  weil-pleasing  to  God. — But  know  thou, 
that  for  all  these  things  God  will  bring 
thee  to  judgment.  Comp.  Job  xi.  6.  The 
judgment  (03^0)  is  very  certainly  not  merely 
to  be  considered  as  one  of  this  world,  con- 
sisting of  the  pains  of  advanceil  age  (Hitzig), 
described  in  chap.  xii.  1,  if.,  or  of  human  desti- 
nies as  periods  of  the  revelation  of  divine  re- 
tributive justice  in  general  ((^lericus,  Winzee, 
Knobel,  Elster,  etc.).  The  author  rather  has 
in  view  the  "judgment"  in  the  absolute  sense, 
tlie  great  reckoning  after  death,  the  last  judg- 
ment, as  the  parallels  Ps.  cxliii.  2;  Job  xiv.  3; 
xix.  29,  e/c.,f  incontestably  show  (comp.  also  Heb. 

commencing  raanhoofl.  Its  etymolojiical  sense  would  be  the 
choicn  period  of  life,  from  "in3  priniai-y  sense,  that  of  ex- 
plorijig^  proving  (tlie  keen  eye;,  hence  choosing,  eelectiyg 
that  which  is  m')st  precious.  From  tliii  ih  i  i.l^a  of  excel 
ionce,  snperiority.    la  the  noun  "l^n3i  it  is  taken  coUee- 

T 

tively  for  the  youth,  the  choice  young  men,  as  in  Isaiah  xl. 
29.  where,  in  the  par;i:hUsm  it  is  a  rising  on  O'^I^J^J,  "tue 

youths  shall  be  we  iry,  even  the  young  men  shall  utterly 
tall."  Here  it  is  an  alistract  noun  in  tue  fern,  plural,  to  de- 
note intensity.  We  have  the  masculine  plural  in  the  same 
way.  Numb.  xi.  28.  It  is  of  the  same  form,  in  the  uiasculine, 
with  ^D^JpI  an  intensive  form  to  denote  extreme  feebleness 

of  age.    This  is  the  direct  opposite. — T.  L.*" 

*[How  is  it  "  certain,"  unless  it  be  that  the  hard  necessities 
of  this  exegesis  dem.md  such  an  assertion?  The  two  ex- 
pretfsions  are  precisely  alike,  both  in  their  letter  and  their 
epirit.     There  is  nothing  said.  Numb.  xv.  39,  almut '  amorous 

looks,"  since  the  word  □"Ji  applies  to  any  evil  desire,  any 

going  away  after  the  eye  (see  Ps.  Ixxiii.  27).  and  is  often 
used  of  idolatry.     The  term  HXIO.  which  is  so  much   usid 

of  female  beauty,  suggests  the  idea  here,  more  than  any 
thing  in  the  other  passage.  Every wheie  else  this  kind  ol 
language,  "following  the  lieait,"  the  "desires  of  the  heart." 
'■guiug  after  the  eye. '■  the  scn.«  tconipa.-e  Job  xxxi.7),  is  used 
111  maiam  partem,  and  t'>  give  it  just  tiie  contrary  sense  here, 
as -omething  "  well  pleading  to  God,"  is  to  abandon  every 
Bafe  guide  iu  interpretaliiui.  See  the  remarks  on  the  solemn 
and  sorrowful  irony  of  this  passa^^e,  in  connection  with 
IX  7-9:  Note  on  the  Alleged  Kpicureauisni  of  Kolieletb; 
|.  132.— T.  L.] 
■flStill  more  striking  allusions  to  su-h  a  judgment   may 


ix.  27 ;  X.  27) ;  the  preludes  of  the  final  judg- 
ment belonging  to  this  life  come  into  fiew  only 
as  subordinate.  Neither  ver.  8  of  this  chapter, 
nor  chap  ix.  10  are  opposed  to  this :  for  Kohe- 
leih  in  these  teaches  not  an  eternal,  but  only  » 
lung  sojourn  in  Schcol.  Our  interpretation  re- 
ceives also  the  fullest  confirmation  in  chap.  iii. 
17  its  in  chap  xii.  7,  14. — Ver.  10.  Therefore 
remove  sorrow  from  thy  heart.  The  jn.-^i- 
tive  command  to  rejoice,  is  here  followed  by  the 
warning  against  the   opposite  of  rejoicing  DJ.'2 

"sorrow,  dissatisfaction;"  the  Septuar/int,  Vul- 
gate, Geier,  etc..  most  unfittingly  j-euder  it 
"anger,"  just  as  he  followiug,  n^*1  which  means 
"evil,  misfortune,"  they  render,  "wickedness," 
( TToi'^pm,  vitilitia).  The  recommendation  to 
cheerfulness  instead  of  sadness  and  melancholy 
(comp.  Mai.  iii.  14;  Isa.  Iviii.  3)  is  here  clearly 
continued;  comp.  chap.  ix.  7,  S.  For  Ityi  in 
the  second  clause,  comp.  chap.  v.  6. — Por 
childhood  and  youth  are  vanity.  The 
figure  (HiinK'n  .a  later  expression  for  '^nU'" ." 
comp.  the  Tiilmudic  JV^VtV),  and  the  thing  com- 
pared (nnTn  also  a  later  word)  are  here,  as  in 
chap.  T.  2  ;  vii.  1,  connected  by  a  simple  copula. 
Koheleth  would  have  written  more  clearly,  but 
less  poetically  and  eS'ectiTely  if  he  had  si. id 
"for  as  the  dawn  of  the  morning  so  is  the  period 
of  youth  all  vanity"  (t.  e.,  transitory,  fleeting, 
comp.  vii.  6 ;  ix.  9J. 

[Koheleth"s  Description  op  Old  Age,  chap, 
xii. — The  imagery  and  diction  of  this  remark.abie 
passage  show  it  to  be  poetry  of  the  highest  order  ; 
but  it  presents  a  very  gloomy  picture.  Even  as 
a  description  of  the  ordinary  state  of  advanced 
life,  it  is  too  dark.  It  has  no  relief,  none  of 
those  cheering  features,  few  though  they  may 
be,  which  Cicero  presents  in  his  charming  trea- 
tise De  Seneclute.  As  a  representation  of  the  old 
age  of  the  godly  man,  it  is  altogether  unfitting. 
Compare  it  with  the  DHID  nO'ty,  the  "good  old 
age"  of  Abraham  and  David,  Gen.  xv.  15,1  Chion. 
xxix.  28,  the  serene  old  age  of  Isaac,  the  hon- 
ored old  age  of  Jacob,  the  hale  old  nge  of  Moses 
and  Joshua.  See  how  Isaiah  (xl.  30,  31)  de- 
scribes the  aged  who  wait  upon  tlie  Lord:  ••  The 
youths  may  faint  and  be  weary,  even  the  young 
men  may  utterly  fail,  but  they  who  wait  on  Je- 
hovah shall  renew  their  strength,  they  shall 
mount  up  on  wings  as  eagles,  they  shall  run  and 
not  be  weary,  they  shall  walk  and  not  faint." 
A  more  direct  contrast  is  furnished  by  the  stii- 
king  picture  of  aged  saints,  Ps.  xcii.  lo:  They 
are  like  the  grandaeval  cedars  of  Lebanon ; 
"  planted  in  the  house  of  the  Lord,  they  shall 
still  bring  forth  fruit  in  old  age  ;  they  shall  be 
fat  and  flourishing"  (more  correctly,  "still  re- 
sinous and  green"),  be  evergreens;  or,  as  Watts 
has  most  beautifully  paraphrased  it, 

The  plants  of  grace  shall  ever  live; 
Nature  decays,  but  grace  must  thrive; 

be  found  Ps.  i.  5 ;  Job  xxi.  30,  the  TS  iZ3V,  the  iZDV 
P^^'^\2Vy  the  diet  irm  [irjLrum)  "to  which  the  wick  d  are  re- 
served ;"  as  also  to  Psalm  xlix.  15,  "  the  morning  {Tp3  ;,' 
in  whi'h  the  just  shall  triumph."— T.  L.l 


C:iAP.  XI.  1-10.— XII.  1-7. 


153 


Time  that  doth  all  things  else  impair. 
Still  makes  them  flourish,  stroug  und  fair. 
Ladeu  with  fruits  of  age  they  show, 
The  Lord  id  holy,  just  and  true; 
None  thitt  atieiid  His  gates  shall  find, 
A  Qod  unfaithtnl  or  uultind. 

Another  very  strikiug  contrast  (o  this  is  that  pic- 
ture which  Solomon  twice  gives  us  in  the  Pro- 
verbs xvi.  31,  and  xx  29,  "the  hoary  head  a 
crown  of  glory  when  found  in  the  way  of  righ- 
teousness." But  one  supposition  remains;  the 
piciure  here  given  is  the  old  iige  of  the  sensual- 
ist. This  appears,  too,  from  the  connection.  It 
is  the  "evil  time,"  the  "day  of  darkness  "  that 
has  come  upon  the  youth  who  was  warned  in  the 
language  above,  made  so  much  more  impressive  by 
its  lone  of  forecasting  irony.  It  is  the  dreary 
old  age  of  the  young  man  who  would  "  go  on  in 
every  way  of  his  heart,  and  after  every  sight  of 
his  eyes," — who  did  not  "  keep  remorse  from  his 
soul,  nor  evils  from  his  flesh  " — and  now  all  these 
things  are  come  upon  him,  with  no  such  allevia- 
tions as  often  accompany  the  decline  of  life.  Such 
also  might  be  the  inference  from  the  words  with 
which  the  verse  begins:  "  Remember  thy  Crea- 
tor wAiZc  the  evil  days  come  not  "  (N7  "(tyX  Ij'). 
It  expresses  lliis  and  more.  There  is  a  negative 
prohibitory  force  in  the  "HyX  ^y  :  So  remember 
Him  that  the  evil  days  come  not, — "  before  they 
eome^"  implying  a  warning  that  such  coming  will 
be  a  consequence  of  the  neglect.  Piety  in  youth 
will  prevent  such  a  realizing  of  this  sad  picture  ; 
it  will  not  keep  off  old  age,  hut  it  will  make  it 
cheerful  and  loler.able,  instead  of  the  ulter  ruin 
that  is  here  depicted. 

Another  argument  is  arawu  from  the  charac- 
ter of  the  imagery.  The  general  representation 
is  I  hat  of  the  decay  of  a  house,  or  rather  of  a 
household  establishment,  as  a  picture  of  man  go- 
ing to  his  eternal  house,  his  C3^1>?  iT3>  dldtov 
olKT/aiv.  This  earthly  house  (c-iyctor,  oWia,  2  Cor. 
v.  1)  is  going  to  ruin,  but  the  style  of  the  habi- 
t.alion  is  so  pictured  as  to  give  us  some  idea  of 
the  character  of  the  inhabitant.  It  is  not  the 
cottage  of  Ihe  poor,  nor  the  plain  mansion  of  the 
virtuous  contented.  It  is  tlie  house  of  the  rich 
man  (Luke  xvi.  19)  who  has  "  fared  sumpluously 
(/\rtUT/j(jf,  splendidly)  every  day."  The  outward 
figure  is  that  of  a  lordly  mansion, — a  palace  or 
castle  with  its  "  keeper;;,"  its  soldiers,  or  "men 
of  might,"  ils  purveyors  of  meal  and  provisions, 
ils  watchers  on  the  tuirets.  It  is  a  luxurious 
mansion  wiih  its  galea  once  standing  wide  open 
to  admit  the  revellers,  now  closing  to  the  street. 
The  images  that  denote  these  different  parts  of 
the  body,  Ihe  different  senses  orgites  of  entrance 
to  Ihe  soul,  are  all  so  cliosen  as  to  indicate  the 
kind  of  man  represenled.  It  is  the  eye  that 
looked  out  fur  every  form  of  beauty,  the  mouth 
(Ihe  teeth)  that  demanded  supplies  of  Ihe  most 
abundant  and  delicious  food.     It  is  tlie  ear  that 

eouglit  for  "  singing  women,"  "l^tS/n  niJ2  73. 
the  loudest  and  most  famed  of  the  "  daughters 
of  song."  And  so,  loo,  the  appurtenances  at  the 
close  of  Ihe  description,  the  hanging  lamps,  the 
golden  bowl,  the  costly  fountain  machinery  all 
falling  into  ruin,  present  the  same  indications  of 
eharacter,  and  of  the  person  represented. 


Another  very  special  mark  of  this  may  be 
traced  in  the  expression  njI'DXH  '^Sni  ver.  5, 
rendered,  "desire  shall  fail,  '  rather,  "shall  be 
frustrated,"  still  raging  but  impotent.  How 
characteristic  of  Ihe  old  sensualist,  and  yet  hoiv 
different  from  the  reality  in  the  virtuous  old  age 
that  has  followed  a  temperate  and  virtuous  youlli  I 
See  how  Cicero  speaks  of  such  failure  of  desire 
as  a  release,  a  relief,  instead  of  a  torment :  liben- 
ter  vera  istinc.  tanquam  a  domino  furioso,  pro/itgi  ; 
De  Seneclute,  47.  This  view  is  rendered  slill 
stronger,  if  we  follow  llio^^e  commentators  wh<i 
would  regard  njV3X  aj  deuoling  an  herb  used 
for  Ihe  excitement  of  failing  desire:  It  shall  fail 
lo  have  ils  effect.  Tiie  meaning  seems  plain, 
however,  as  commonly  taken,  and  there  is,  per- 
haps, no  good  reason  for  departing  from  the  ety- 
mological sense.  Everything  goes  to  show  that 
Walts  has  rightly  paraphrased  the  passage — 
Behold  the  aged  sinner  goes, 
Laden  with  gtlilt  and  heavy  woefl, 
Down  to  Ilm  regions  of  the  dead. 

The  soul  returns  murmuringly  to  God,  as  though 
with  its  complaint  of  Ihe  cruel  and  degrading 
treatment  it  had  received  from  "Ihe  fleshly  na- 
ture" "in  the  earthly  house,"  or  as  a  wailing 
ghost  "driven  away"  (see  Prov.  xiv.  32),  naked 
and  shivering  into  the  uncongenial  spiritual 
sphere. 

It  is  in  view  of  such  a  life,  .and  such  a  death, 
that  we  see  the  force  of  Ihe  closing  exclamation — 
"  0  vanity  of  vanities — all  vanity  !"  As  a  finale 
lo  the  life  and  death  of  the  righteous,  even  if  ihe 
writer,  like  Solon,  had  had  reference  only  lothis 
world,  it  would  have  seemed  inharmonious  and 
out  of  place.  If  we  regard  it,  however,  as  Solo- 
mon's picture  of  himself  repenting  in  extremis^ 
then  may  we  indulge  a  more  cheerful  hope  in 
regard  to  its  close,  though  still  with  Ihe  wail  of 
vanity  as  its  mournful  accompaniment.  One 
thing  seems  almost  certain.  Such  a  description 
as  this,  so  sad,  so  full  of  feeling,  must  have  been 
written  by  one  who  had  had  some  experience  of 
the  situation  described.  There  is  a  pathos  about 
it  that  indicates  personality,  and  a  personal  re- 
pentance. If  so,  no  one  is  so  readily  suggesled 
as  the  king  of  Israel,  whose  fall  into  sensuality 
and  idolatry  is  so  vividly  described,  1  Kings  xi., 
where  the  divine  judgments  upon  him  are  .also 
fully  set  forth.  His  repentance  is  not  there  men- 
tioned, but  it  may  be  becau-e  this  book  of  Kohe- 
lelh,  which  he  left  behind  him  as  his  brief  spiri- 
tual aulobiography,  contained  such  ample  evi- 
dence of  the  fact. — T.  L.]. 

5  Third  strophe.  Chap.  xii.  1-7.  An  admo- 
nition to  fear  God  during  youth,  and  not  to  leave 
this  till  old  age,  the  period  when  approaching 
death  announces  itself  thi-ough  many  terroi'S 
— here  depicted  in  a  series  of  poetical  figures 
drawn  from  the  various  realms  of  nature  and 
human  life. — Remember  novr  thy  Creator 
in  the  days  of  thy  youth.  For  the  plural 
□'X1_12  see  chap.  v.  8  preceding.  The  word 
"  remember  "  C^i)  is,  of  course,  a  remembering 
with  becoming  reverence,  as  well  as  with  a  feel- 
ing of  gratitude  for  the  many  blessings  received. 
It  is  therefore  substantially  the  same  with  the 
fear  expressly  recommended  in  chap.  xii.  IS, 
and  in  substance,  at  least,  in  chap.  xi.  9,  second 


154 


ECCLESIASTES. 


ol:iuse. — While  the   evil   days   come   not. 

Literally,  "until  not,"  (.  e.,  "  before;"  just  as  in 
ver.  2  and  in  the  later  recapitulation  ver.  ti. 
The  *' evil  dai/s,^^  antl  the  *^ years  "  following  are 
naturally  the  years  of  old  age,  of  tiie  period 
immediately  preceding  death,  in  contradistinc- 
tion to  the  joyous  period  of  youth. — Ver.  2. 
While  the  sun,  or  the  light,*  or  the  moon 
or  the  stars  be  not  darkened.  The  darken- 
ing of  the  sun  and  the  light  must  here  be  syn- 
onymous with  the  diiiiinishing  and  the  saddening 
of  the  joys  of  life,  as  is  experienced  in  advanced 
age.  A  more  special  interpretation  of  the  sun 
and  the  light,  as  well  as  of  the  moon  and  the 
stars  (only  added  to  finish  the  description),  is 
inadmissible,  and  leads  to  platitudes,  aa  is  the 
case  with  Gl.4,ssiiis.  Oetinq,  and  F.  W.  Meyer, 
who  think  of  the  darkening  powers  of  the  mind 
or  with  Wedel,  who  would  interpret  the  sun  by 
ilie  heart,  the  moon  by  the  brain,  the  stars  by 
the  bowels  (!),  and  tlie  clouds  and  rain,  even, 
by  the  catarrhal  rheums  of  old  age  (!).  More- 
over the  darkening  of  .sun,  moon  and  slar.s  is  a 
favorite  figure  for  seasons  of  misfortune,  punish- 
ment and  judgment;  comp.  Joshua  iii.  4;  ii.  10; 
Amos  viii.  9;  Isa.  xiii.  10;  Ezek.  xxxii.  7; 
Acts  ii.  20;  R.ev.  vi.  12.  The  same  is  also  found 
in  classic  authors,  e.  g.,  Catullus  viii.  3;  Fulsere 
quondam  candidi  tibi  sales  ;  Martial  Epigr.  v. 
20,  11 :  Bonosqnr  noles  ejfatjere  atque  ahire  seiifil. — 
Nor  the  clouds  return  after  the  tain. 
Tliat  is,  one  calamity  follows  another,  one  season 
'if  misfortune  begins  where  the  other  ceases. 
The  rainy  season,  or  winter,  is  therewith  de- 
scribed, in  contrast  to  the  mere  showers  or  pass- 
ing thunder  storms  of  summer.  tlld  age  is 
symbolized  as  the  winterf  (or  autumn  of  life,  as 
it  has  previously  been  termed  tlie  approaching 
night;  comp.  Job  xxix.  3;  where  the  mature 
age  of  man  is  designated  as  "the  days  of  autumn" 
(nin  '3').  So  we  too  sometimes  speak  of  the 
evening,  the  autumn,  and  the  winter  of  life. — 
Vers.  3-5.  A  more  intimate  figurative  descrip- 
tion of  old  age's  infirmity  antl  proximity  to 
deatli.  This  is  liere  represented  under  the 
figure  of  a  house  whose  inhabitants,  formerly 
cheerful  and  animated,  now  become  weak,  inac- 
tive and  sad.  Umbbeit  and  El.ster  condemn 
this  view  as  harsh  and  devoid  of  taste,  and  con- 
sider the  pass.age  rather  as  a  poetic  des<;riptiou 
of  the  day  of  death,  which  is  represented  under 
the  figure  of  a  fearful  tempest,  see  especially 
tJt'RLiTT,  Studien  nnd  KriliJten,  1865,  II.,  p.  331, 
ff.   (comp.   p.   27,    preceding).     Comp.   also   the 

*[Ver.  2.  "Whilst  the  sun  or  the  Ughty  Tliis  is  not  a  tan- 
totogy ;  nor  does  it  mcaa  the  liglit  as  -in  cimiifnt.  Tliat 
woiilii  be  too  abstract  for  sucti  a  writing  a3  tllis.  ABEy 
EZR.4  gives  a  good  interpretation  in  refen-iiig  it  to  tlie  iturrn- 
ivf/  light  that  preceiles  tlie  sun  rising.  Tllis  is  essentially 
the  same  with  the  light  of  the  siui,  but  is  phenomenallyan^i 
p  ietic;illy  different. — T.  L. 

tVer.  2.  ^' ATid  tht^  ctouds  return  nflrr  (he  rin'n.''  There  is 
no  need  of  re^rarding  this  as  denoting  the  winter  3fa?on.  It 
represents  the  snb.(ecti^e  state  of  ilie  old  niiii.  lu  youth 
the  sunshine  is  predominant.  The  cloiuly  day»  are  little- 
reuiemtiered.  The  sun  is  ever  coming  out,  or  ae  it  is  ex- 
pressed m  the  beautiful  lauguageof  2  Prtint,  jcitiii.  4,it  is  ever 

ID^D    njj,  *' clear  Bhining  after  raiu."     In  old  age,  espe- 

T  T    •  ~ 

ciallv  the  old  aa'e  of  the  gensualist,  who  lias  no  spiritual  sun 
to  cheer  hioi,  it  is  just  the  reverse.  The  clouds  seem  ever 
coining  back.  It  is  all  dark,  or  Che  iatervals  of  sunshine 
fleem  t>rief  and  evaaescerit. — T.  U. 


subsequent  remarks  under  the  head  of  Doctrinal 
and  Ethical. — In  the  daywheu  the  keepers 
of  the  house  shall  tremble.  The  luiniau 
body  is  often  comp.ared  to  a  house*  or  a  tent, 
e.  y.,  Isa.  xxxviii.  12  ;  Wisdom  ix.  15;  Job  iv.  19; 
2  Cor.  V.  1,  ff. ;  2  Peter  i.  13,  f.  So  also  in  pro- 
fane writings,  c.  y.,  in  the  Arabian  poet  Hariri, 
(Rukckert's  Ed.,  p.  293);  in  Virgil,  Eneid  VI., 
734.  The  "keepers  of  the  house"  are  the  arms 
with  the  hands,  that  are  intended  to  protect 
the  body,  but  which  become  tremulous  in  aged 
persons.  These  are  considered  as  outside  of  the 
house,  but  as  closely  belonging  to  it.  For  the 
use  of  the  hands  as  protection  and  armor  for  the 
body,  comp.  G.\len,  de  usu  parlium  I.,  (4  (1pp.  ed. 
KtTRiiN  T..  III.,  p.  8).— And  the  strong  men 
shall  bow  themselves.  That  is,  evidently 
the  legs,  which  in  old  age  lose  their  muscular 
power;  whilst  in  the  young,  strong  man  they 
may  be  compared  to  marble  columns,  (comp. 
Song  of  Solomon  v.  10),  they  now  shrink  and 
becomu  feeble,  and  crooked.  Comp.  the  "  crooked 
knees"  of  Job  iv.  4;  the  "weak  knees"  of  Ps. 
cix.  24;  "the  feeble  knees,"  Isa.  xxxv.  3;  Heb. 
xii.  12;  also  3  Mac.  iv.  5.  "Men  of  strength," 
is,  on  the  contrary,  a  designation  for  valiant 
warriors:  Judges  xx.  44;  2  Sam.  xi.  16;  2  Kings 
xxiv.  16  ;  and  to  these  especially  strong  legs  are 
very  necessary :  sec  Ps.  cxlvii.  10;  2  Sam.  i.  23, 
etc. — And    the    grinders    ceasef    because 

they  are  few.  DUrian  "the  grinding  maids" 
are  to  be  construed  as  referring  to  the  teeth,  aa 
is  alsoshown  by  'DJ;'0  "3,  "for  they  have  become 
few,"  and  by  the  subsequent  mention  of  the 
"sound  of  the  mill,"  i.  c,  of  the  human  speect 
proceeding  from  the  wall  of  the  teeth  (ver.  4). 
The  closeness  of  the  comparison  between  human 
teeth  and  a  mill  is  proved  by  the  designatiou 
"gi-inders,"  for  the  molar  teeth  in  many  lan- 
guages, e.g..,  in  the  Syriac  (ilUnD),  in  the  Greek 
{iii'Aanpot  fia'Aodovre^),  in  the  Latin  {^molare^). 
The  feminine  form  is  in  allusion  to  the  custom 

*[Ter.  3.  jT3r}   '^D!i',  "  Tlie  keepers  nf  t/ie  house."     HlT- 

ZIG  recognizes  the  comparison,  throughout,  of  the  hnmau 
body  to  a  house,  but  he  tritlea  when  tte  a  lys,  that  tlii^  is 
suggested  by  the  meaticku  ot  Ilie  rain  m  ver.  2,  and  tliat  ti.e 
figure  is  used  because  a  hou-e  is  made  of  loam  and  wliite 
bricks  that  are  dissolved  and  wiu-ii  away  by  the  slu/wers 
Every  thing  goes  to  show  that  there  is  had  ia  view,  rather, 
the  decay  of  some  lor>lly  mansion,  the  richly  furnished  houao 
ol  some  Oive.s,  "  wno  bad  fared  siimpttiously  every  day.'*  or 
of  a  castle  with  its  apparatus  of  war  and  luxury,  as  we  have 
said  p.  153. — T.  L.J 

*[Ver.  3.  ^^03  "  The  grinders  fail."  It  is  rendered  cease 
;  T 
in  our  E.  V.  ZiicKi-SR.  feiern,  to  rest,  keep  holidny.  Gb- 
SENIOS,  the  same  feriaii  sunt.  It  is  one  of  the  words  of  this 
l;K)ok  reckoned  to  the  later  Hebrew.  It  is  common,  how- 
ever, to  ail  Shemittc  tongues,  and  there  is  no  reason  why  it 
should  be  regarded  aa  either  unhebraic,  or  as  late  in  the 
Hebrew.  Those  who  argue  from  its  rare,  or  single,  occur- 
renc-,  should  show  tliat  there  is  any  other  place  in  tlie 
s.aiity  Hebrew  writings  we  h^ive.  where  it  would  have  been 
more  siiiteil  to  the  i'lea  than  the  word  or  words  used.  The 
reniieriiig  of  ZtiCKLER  and  iIksemi'S  would  make  it  synoiiy- 
liioius  wilh  p\'2'V,  but  this   is   not    its   sense  iu    the  Arabic 

aind  Syriac,  and  an  examination  of  passages  would  show 
howuuBuitable  it  would  have  been  as  a  substitute  lor  T\2V^^ 
to  C'^ase,  r>'st,  keep  hntiday,  in  any  of  the  many  places  m  here 
the  latter  occurs.  Its  triie  sense  is  to  fail,  ur  rather,  ^i  be 
worn  out,  to  become  tisi-Uss.  It  nia.v,  tlu'refo'e,  he  regarded 
an  an  old  Hebrew  wor.l.  hut  as  used  in  this  place  oiil.v.  be- 
cause it  is  th'i  onl-'  one  in  which  its  puculiar  seDbe  was  ro- 
quired.— I'.  L.j 


CHAP.  XI.  1-10.— XII.   1-7. 


155 


of  all  antiquity,  according  to  which  female  slaves 
performed  the  grinding  with  hand-mills  (Ex. 
xi.  5;  Job  xxsi.  10;  Isa.  xlvii.  2;  Matt.  xxiv. 
41),  and  is  also  in  harmony  with  the  use  of  [I^ 
(tooth)  as  feminine,  occurring  in  Prov.  xxv.  19. 
— And  those  that  look  out  of  the  windows 
be  darkened.  These  are  the  eyes*  that  are 
here  the  more  fittingly  designated  as  r~MXin 
ni3TX3.  because  V^  the  "  eye"  is  feminine,  and 
aivce  the  eyelids,  in  other  passages  compared  to 
th-^  threads  of  a  net  (Prov.  vi.  25),  are  here 
clearly  compared  to  the  bars  of  a  grate  or  to  the 
grating  (r>U7X),  and  since  also  it  was  very  natu- 
ral to  present  the  eyes,  the  most  noble  of  all  our 
organs,  as  the  mistresses  of  the  house,  who  look 
quietly  out  into  the  exterior  world,  but  the  teeth 
on  the  contrary  as  the  servants  or  slaves.  Comp. 
Cicero  Tusc.  I.,  20:  Oculi  quasi  fenestra  sunt 
animi ;  foramina  ilia,  gux  patent  ad  animum  a  cor- 
pore,  callidissimo  artificio  naturafabricata  est;  also 
Lactantius,  de  opff.  Dei,  c.  8;  Clemens,  Stro- 
mata,  VII.,  p.  685,  \  .  See  also  the  Cabalistic 
theory  of  the  seven  openings  or  doors  of  the 
head,  of  which  the  two  sockets  of  the  eyes  are 
the  most  elevated  and  distinguished  (Jezira,  c. 
4;  comp.  Talmud  tract,  Schabb.  p.  152,  col.  1; 
BuxTORF,  Florileg.  p.  320).  Those  looking  out 
of  the  windows  are  said  to  be  darkened  with 
reference  to  the  feebleness  of  sight  in  old  per- 
sons, e.  g.i  Isaac  (Gen.    xxvii.   1),  Jacob  (Gen. 

*[Ver.  3.  "And   they  who  look  oat  of  tbe  windows  be 
darkened"  (m31X3    JliXID).     AlF agree  that  thia  means 

the  eyes  in  respect  to  the  body  ;  but  what  does  it  stand  f.»r 
in  the  figure,  or  parallel  repreaentation  of  the  maosioti  ?  To 
this  ZoCKLKR  does  not  advert  except  in  what  he  says  about  the 
'■mistresses,"  which  is  very  inaiiequate  and  unpicturesque. 
Hid  remarks,  too,  about  the  eyelids,  and  "the  threada  of  a 
net,"  with  bis  reference  to  Prov.  vi.  25,  are  fauciful  pretti- 
nesaea,  which  seem  out  of  place  in  so  serious  yet  so  animated 
a  description.  The  question  is.  what  places  and  persons  are 
meant?  There  is  something  here  instructivo  of  the  charac- 
ter of  the  hourie   that  is   pictured.     As   it  had"'it8   strong 

men,"  its  7^nn  ^li'JXi  80  these  are  the  castle-wa tubers 
who  looK  oQt  trom  tbe  turrets,  or  rather,  at  or  by  tha  turrets 
(3  instead  of  O)  If  we  are  to  be  governed  by  the  gender 
of  niX^i  we  should  think  of  women  employed  for  that  pur- 
pose, which  would  suit  well  enough, — the  strong  men  being 
oiherwise  euipluyed — but  the  gender  may  have  been  coa- 
trulled  by  the  thought  of  the  thing  represented,  the  eyes, 
which   iu   Hebrew,  are  feminine.     The  word,  nO^X,  does 

not  mean  the  ordinary  windows  of  a  house  (□^jl^H),  but 

someopening  high  up,  in  the  roof  or  in  a  turret.  This  is 
!4iiuwn  u'uiu  all  its  uses,  as  iu  Qen.  vii.  11,  viii.  12,  2  Kiugs 
vii.  19-  Isa.  xxiv.  15.  Malachi  iii.  10,  in  all  of  which  places  it 
is  r-'ndered  the  windows  of  heaven  (supposed  openings  iu 
the  sky)  Hosea  xiii.  3,  where  it  means  chimneys,  a^nA  Isa. 
1.x.  3,  vvhere  it  is  used  diminutively  fur  the  upetiings  in  the 
dove  houses.  Here,  therefore,  it  must  mean  turret  windows 
nr  openings,  where  the  watchers  are  stati«»ned,  and  this  is  in 
haruiuny  with  the  usual  sense  of  the  verb  ^TX.  to  lie  in 
10  tit,  to  watch.  There  is  a  striking  pictorial  propriety  iu  this 
which  has  led  to  similar  repiesentitliona  by  otlier  ancient 
writers.  "Thus"  the  sight  (says  Plato  in  the  Timxus, 
90  A),  "as  (he  noblest  of  the  senses,  is  placed  in  the  highest 
part"  €«■'  a<cp(j  Tw  ffw^art.  So  CiCEHO  De  Nat.  Deorum,  II., 
1-10,  Sensus  autem,  interpreter  ac  nuntii  rerum,  iw  capite, 
fjiitquim,  inarce,collocati  sunt:  "The  st-naea,  as  interpreters 
and  messengers  of  things  without,  are  placed  in  the  head  as 
in  a  watch  tower"  "  And  this,"  he  says,  "  is  especially  true 
of  the  eyes  as  watchers :"  nam  ocuU.  tanquam  speculatores, 
altiasimuin  locum  obtinfvt,  e-z  quo  pturima  conspicientes /un- 
g-mtur  sun  munrre..  Compare  aUu  .Xenophmt  Memorabilia 
Lib.  I.,  ch.  iv.  11,  wliere  we  liave  the  same  idea  as  in  tOe 
well-known  pass;ige  from  Ovid  Met.  I.,  S5  : 

Os  hnmini  sublime  dedit,  ccelamqup.  tu-eri, 
Jussit,  et  trectos  ad  sidera  tollere  vultus. — T.  L.\ 

27 


xlviii.  10),  Eli  (1  Sam.  iii.  2),  Ahia  (1  Kings 
xiv.  4).  etc. ;  comp.  also  Ps.  Ixis.  23  ;  Lam.  v.  17; 
Deut.  xxxiv.  7. — Ver.  4.  And  the  doors  shal? 
be  shut  in  the  streets.  Namely,  the  mouth-* 
whose  upper  and  lower  lips  are  compared  to  the 

two  sides  or  folds  of  a  uoor  (O^H/^) ;  comp. 
Ps.  cxli.  3;  Micah  vii.  5;  Job  xli.  6.  pltS'j 
literally,  "on  the  street,"  points  to  the  function 
of  the  mouth  as  a  means  of  communication  with 
the  outer  world,  whether  by  the  reception  of 
food  or  the  sending  out  of  words  or  other  sounds 
As  the  latter  reference  is  not  so  close,  and  would 
anticipate  the  subsequent  clause,  we  are  doubt- 
less to  think  of  the  mouth  as  the  organ  of  eating, 
and  the  shutting  of  the  doors  as  an  allusion  to 
the  feeble  appetite  of  old  men,  [in  this  Ewald  is 
correct,  in  opposition  to  Knobel,  Vaihingeb, 
e^c.].  Herzfeld  and  Hitzig  are  entirely  too 
artificial :  "  the  lips  of  the  toothless  mouth  cling 
together ;"  but  Hengstenberg  also  says:  "the 
shutting  of  the  doors  refers  to  the  difficulty  of 
hearing  in  old  men.  a  common  infirmity  with  them 
that  would  not  be  wanting  here"  (■!)■ — "When 
the  sound  of  the  grinding  is  low.  ZbCK- 
LEK  translates:  *•  the  voice  of  the  miliy  The 
mill  is  the  teeth, f  according  to  ver.  3  ;  its  voice 

*[Ver.  4.  '■^  And  the  doors  shall  be  shut  in  the  streets;'^  ot 
rather,  "  the  doors  to  the  street  "  (the  street  doors)  are  shut 
{becoming  shut,  closing ;  see  Metrical  Version).  The  referenca 
of  this  to  the  mouth,  which  began  with  Jerome,  hew  been 
thu>  occasion  of  much  false  inti-rpre'ation,  both  here  and  in 
what  follows.  The  dual  number  is  just  as  applicable  to  thu 
eyes  nnd  ears  as  to  the  lips  It  agrees,  therefore,  far  better 
with  the  whole  context,  to  take  it  as  Hengstenberg  does,  of 
the  ears  closing  to  sounds,  or  rather,  uf  all  the  (tenses,  as 
the  avenues  to  the  outer  world.  To  say  that  this  is  too  re- 
mote or  abstract  a  sense  for  Koholeth,  is  to  overlnok  the 
whole  scope  of  this  most  thoughtful  represv-ntation.  and  to 
fail  in  appreciating  the  spirit  of  its  grand  poetry.  The  old 
sensualist,  he  who  had  lived  so  much  abroad,  and  so  little  at 
home,  is  shut  in  at  last.  Again,  the  language  is  inconsistent 
with  the  other  and  more  limited  view.  With  no  propriety 
could  the  mouth  be  called  the  street  dixir,  through  wliich  the 
master  of  the  house  goes  abroad  ;  especially  when  n-gnrded, 
as  thii  interpretation  mainly  regards  the  moutli,  in  its  eating 
or  masticating  function  It  is  rather  the  door  to  the  iutw- 
riur,  the  cellar  door,  that  leads  down  to  the  stored  or  con- 
sumed provision,  the  stomach,  or  belly.    The  w^rd  pVt^^ 

whether  we  render  it  in  the  street,  or  to  the  street,  would  ba 
altogether  out  of  place  in  such  a  narrow  view,  and  more 
eapeciailj'  since  p?ty  has  such  a  wide  meaning  (platea,  wide 

place,  foras,  abioad),  comp.  v.  5,  Prov.  vii.  5,  Canlic,  iii.  2- 
— T.  L.j 
t[Ver.  -1.  "  IT/ien  the  sound  of  the  grinding  is  low."     In  ver- 

3  the  nijnb.  or  female  servants  who  grind  the  meal  in  tha 

rich  mansion,  undoubtedly  represent  the  teeth;  that  ia,  tho 
term  i-»  directly  metaphoric.il.  H^-re,  on  the  other  hand, 
njnon,  the  grinding,  o.-  iho  mill,  is  not  so  much  nieta 

phorical  as  illustrative.  It  is  to  be  taken,  therefore,  in  its 
primary  sense  as  a  fact  showing  the  oU  nmii's  itnlli.ess  of 
hearing.  The  most  familiiir  and  liouretiold  !-ouinU.  such  as 
that  of  the  grinding  mill,  are  faintly  dislinyiUMied.  Tho 
making  it  represent  the  inouth  nuisCicating,  as  a  mill  giind- 
ing,  hart  given  rise  to  a  great  many  disagreeable  and  very 
unpoptical  image-*,  marrin^-,  as  Stu.\ht  admits,  tho  otherwisu 
admirable  propriety,  or  keeping,  of  the  picture.  The  mill, 
it  is  said,  ic  tbe  old  man's  cuUapsed  mouth;  the  low  sound 
of  the  grinding  is  the  mumbling  noise  made  by  his  feeble 
chewing,  the  "sinking  daughters  of  song"  are  his  feeble 
piping.  Commentators  seem  to  have  vied  with  each  other 
here  in  the  exercii-e  of  their  ingenuity.  Some  of  these  most 
unpoetical  critics  have  referred  the  low  grinding  sound  to 
the  runibling  ntdses  in  the  belly  and  stomach  arising  from 
puiir  digestion  (f-ee  their  names  in  Geier,  als  >  tli ;  c<immen- 
taiors  cited  in  Pole's  Synopsis).  Stuart  say*  tnil  :  ■'  none  of 
these  interpretati  ns  (whether  ref.-rring  to  the  cht-wing  or  the 

j  piping  or  ihe  digestion)  iirevery  inviting,"  and  yet  he  is  not 
prepared  to  jiive  any  other.     He  says  well  that  *'  e  iriug  seems 

I  to  be  dispatched  in  the  od  verse,  and  there  is  au  incongruity 


156 


ECCLESIASTES. 


is  not,  however,  the  noise  caused  by  the  chewing 
of  food — which  would  be  very  harsh  and  un- 
natural (contrary  to  Kwalu,  et  al.),  but  human 
speech  breathed  out,  as  it  were,  from  the  wall 
of  the  teeth  [.^/moc  oJa^nji'],  thai  voice  which  in 
old  a^e  usually  becomes  weaker  and  lower. — 
And  he  shall  rise  up  at  the  voice  of  the 
bird.  ZocKLER  translates;  '-audit  seems  like 
the  voice  of  the  sparruw."  Ewald  and  Hitzig 
are  correct  [in  regard  to  the  impersonal  render- 
ing  of  D^p'J    with    reference    to    Isa.   xxix.  24, 

where  also  a  weak  voice  is  compared  to  the  low 
chirping,  if  not  of  the  sparrow,  at  least  of  some 
other  small  birds.  It  is  usually  rendered  [Sept., 
Vulff.,  Luther,  Knobel,  Vaihinger,  etc.:  *'and 
he  rises  up  at  the  voice  of  the  birds."  t.  e.,  in  the 
early  morning — which  might  also  afford  an  allu- 
sion to  the  sleeplessness  of  old  men.     But  it  is 

more  than  doubtful  whether  "I'liJlfn  ^IpV  D^p 
should  express  this  sense  of  early  rising.  In- 
stead of  IZ3-;p'  we  should  iu  that  case  have  ex- 

I    T 

peeled  "^U*!".*  '"^"d  early  rising  is  by  no  means 
a  general  custom  of  old  men,  and — what  seems 
more  weighty  than  all  the  rest — the  context  re- 
quires a  reference  to  the  low,  whispering  speech 
of    old    men;     see    the    following    clause.       For 

7  D^p  in  the  sense  here  given  to  it,  comp.  Zeph. 
iii.  8;  1  Sam.  ssii.  13. — And  all  the  daughters 
of  music  shall  be  brought  low,  tiiat  is,  all 
the  songs  in  which  the  old  man  endeavors  to 
join,  but  which  he  utters  only  with  a  trembling. 
and  scarcely  audible  voice.  The  "  daughters  " 
of  a  thing  means  in  Hebrew  style  its  special  or 

In  supposing  it  to  be  again  introluced  here.''  The  incon- 
gruity IS  all  the  greater  Iroin  bringing  this  lowest  put  uf 
the  hiiraau  ecunuinv  (evm  il'  it  h.id  uot  nln-ady  had  piaco 
enough)  lietweon  the  two  noblest  aeusL-a;  for  what  IoIIowh 
("^'lyn  mjD).  undoubtedly  refers  to  the  hiiariug;  or  else 
(which  would  indeed  be  most  strange)  there  is  no  notiit; 
taken  at  all  of  this  niDst  important  functi  ui.  We  would  not 
ht'aitate,  therefore,  to  refer  tliis  claust;  also  to  that  sense. 
There  is,  too,  a  wonderful  pictorial  propriety  in  it,  when  we 
consider  tbe  iniportiint  part  which  this  grinding,  and  its 
Constant  sound,  must  have  borne  in  an  ancient  wealthy  min- 
siou.  From  the  w  lut  of  outside  mills,  thii  domestic  occu- 
p,ition  was  in  coritinual  demand  for  the  daily  provisioning; 
and,  in  a  large  house,  or  castle,  it  must  have  employed  a 
great  many  servants.  It  was  generally  done  by  women,  and 
to  this  our  Saviour  refers,  Matt.  x.\iv.  41,  Luke  xvii.  35; 
"Two  women  sball  be  grinding  together  "  They  nimt  have 
been  constantly  at  work  to  supply  the  demand  for  bread  at 
every  meal.  Day  ami  night  "the  sound  of  the  grimling" 
wiis  heard,  like  that  which  proceeded  from  the  tired  and 
drowsy  female  slaves  in  the  house  of  Ulysses;  as  described 
in  the  Odyssey  XX..  109: 

Ai  juef  ap   aAAai  eySoi',  CTrei  Kara,  trvpov  aKetrdav, 
H"  £e /J-i'  bvntii  TTaucr',  a^a.V(>OTa.T-q  5'  eTtTUKTO, 
'  H  fio.  ^vAijr  cTTfyO'ao'tt,  en"©?  0aTO,  aijiia  avo-KTi, 

The  rest  had  lain  tliem  down  to  sleep,  their  weary  task  was 

done; 
One  still  kept  on  the  ceaseless  toil,  tiie  weakest  of  them  all ; 
%Vheu  suddenly  bhe  stopped  the  mill,  and  spake  aloud  tue 

sign. 

The  account  is  very  touching.  It  is  very  late  at  night,  and 
near  the  dawn.  These  poor  wearied  creatures,  who  bad 
been  grinding  all  day  for  tlie  rapacious  suitors,  finish  their 
long  tasks,  one  after  another,  ftnd  lie  down,  overcome  by 
fatigue  and  drowsiness,  until  one  alone  is  left  in  her  late 
hour  of  toil.  In  answer  to  the  prayer  of  Ulysses,  Z>-\i^  Imd 
given  tlie  signal  thunder  in  the  early  cloudless  sky.  Startled 
at  the  sound  she  stops  the  mill, anil  hails  it  as  a  signal  of 
deliverance,  whilst  Ulysses  recognizes  her  words  as  an 
auspicious  omen. 

Tliere  wan  lurdly  any  part  of  the  d  ly  or  night  when  this 
work  was  not  u^oing  on  with  its  ceaseless  noise.  Ic  was, 
indeed,  a  sign,  then,  that  the  senses  were  failing   iu  their 


specific  announcement  or  utterance ;  comp.  the 
Rabbinic  7lp  ns  as  well  as  the  expression 
"Son  of  fruitfulness,"  Isa.  v.  1,  etc.  Hitzig  is 
correct,  and  Uekgstenberg  substantially  so,  who 
understands  by  the  "daughters  of  song"  the 
qualities  required  in  singing.  But  Knobel  is 
arbitrary,  who,  with  Herzfeld,  sees  in  the 
dingers  only  singing  birds  (according  to  which 
the  failing  here  described  would  be  the  deafness 
of  the  old  man) ;  Vaihingeb  sees  an  allusion  to 
the  organs  of  singing ;  and,  finally,  UxMBREit 
and  Elster  understand  the  passage  to  be  about 
the  low  flight  of  birds,  and  their  uneasy  flutter- 
ing at  an  approaching  thunder  storm. — Ver.  5. 
The  discourse  continues  to  depend  on  l?  W2  at 
the  beginning  of  the  third  verse,  if  uot  gram- 
matically, at  least  logically. — Also  "when  they 
shall  be  afraid  of  that  vrhich  is  high  ;  i.  f., 
of  ascending  an  eminence  which  would  be  diffi- 
cult on  account  of  their  sunken  chests,  and  short 
breath  ;  a  remark  in  sympathy  with  what  pre- 
cedes concerning  the  feeble  voice  of  old  men. 
Nearly  all  modern  commentators  are  correct  on 
this  point,  as  is  now  Ewald,  who  formerly  trans- 
lated:  "  when  they  shall  be  afraid  of  the  Lofty 
One,"  that  is  of  God,  the  one  supremely  lofly.^ 
And  fears  shall  be  in  the  "way ;  namely, 
"threaten"  them,  "meet"  them,  who  are  too 
lame  and  weak  easily  too  avoid  such  frights. 
For  the  abstract  form  of  the  plural  Q^'^nnn, 
see  EwALD,  J  179,  a. — And  the  almond  tree 
shall  flourish.  Thus  we  must,  without  doubi. 
translate  the  words  npO'n  yxr,  for  ]'r  (Hiphil 
of  |*^J)-      For   this   compare   Ewald,    §  15,  a. ; 

oflSce  (wD3)>  when   this  familiar,  yet  very  peculiar,  sounil 

:  T 
of  the  grinding  had  ceased  to  arrest  the  attention,  or  had 
become  low  and  obscure. 

When  the  hum  of  the  mill  is  faintly  heard, 
And  the  daughters  of  song  are  still. 

It  is  from  this,  too,  that  the  words  I'lijyn   Slp^    rnrp'l 

which  hare  been  so  much  misunderstood,  get  their  clearent 
exposition.     ^Dlp'  has  for  its  subject,  not  the  old  man,  I  ut 

*' the  sound  of  the  grinding,"  the  last  grammatical  antece- 
dent, and  it  presents  a  contrast,  as  HiTZio  says,  with  '^3iy 
preiX'ding.  as  well  as  with  •nt-'*  following.  ''Though  it 
rise  to  the  sparrow's  note" — '* attain  unto,"  aa  CDlpj  ^^'i'' 
^  following,  is  used  Zeph  iii.  8,  1  Sam.  xxii.  13,  Mic   ii.  8,— 

referring  not  so  much  to  loudness,  or  volume  of  sound,  as  tn 
tlmt  ftli^rp,  slirill  noise  wbich  was  ever  ringing  in  the  earn 
ot  otheis.  Its  real  s-aind,  sbriU  as  tlie  sparrow's  voiie,  i* 
put  in  contract  with  the  null  droning  sound  that  reaches  the 
old  man's  ears.  What  follows  woiilu  seem  to  put  (hi^  intei- 
pret.itiou  beyond  doubt.  The  term  daughter  (H^J  is  used 
in  Hebrew,  not  as  Zocklur  takes  ir,  hut  to  intensity,  to  give 
the   very    best  of   a   thing.     "I'E^n    mj3i  ''daughters   i»f 

song,"  then,  does  not  nere^jsarily  mean  singers,  though  it 
may  have  thut  sense,  but  may  be  undersiood  uf  "  the  lotnlest 
songs,"  or  the  louilest  voices  in  tbe  song.  They  are  lanitly 
heard;  '.H^V'  tUey  sink  oown.  The  sound  th.  y  makj  to  the 
old  man  is  t-xsctly  represented  by  the  same  word,  Isaiah 
xxix.  4,  where  we  have  also  '7315'  used  as  it  is  here:  "  ,\nd 
thou  shalt  speak  low  out  of  the  ground  ('^217^  p'^BUh 
and  thy  speech  shall  sound  low  (niS^D  shall  sink  down,)  out 

of  the  dust,  and  thy  voice  shall  be  as  of  ono  that  hath  a 
familiar  spi  it.  out  of  tbe  ground,  and  shall  whisper  out  of 
the  dust."'     See  Metrical  Version. — T.  L.J 


CHAP.  XI.  1-10.— XII.  1-7. 


167 


J  141,  b.  The  almond  tree  bears  its  blossoms  in 
the  midst  of  winter,*  and  on  a  naked,  leafless 
Btem,  and  these  blossoms  (reddish  or  flesh- 
colored  in  the  beginning)  seem  at  the  time 
of  their  fall  exactly  like  white  snow-flakes ; 
(BoDENSTEUT,  lUOl  Days  in  the  Orient,  II.,  p.  237). 
In  this  way  the  almond  blossom  is  a  very  fitting 
symbol  of  old  age  with  its  silvery  hair,  and  its 
wintry,  dry,  barren  and  unfruitful  condition. 
EwALD,  Heiligstedt,  Vaihinger.  and  Gurlitt, 
are  correct;  the  first-named  makes  an  appropri- 
ate reference  to  Philo,  dc  vita  Musis  iii.  2'2. — 
Hengstenberg's  view  is  too  far-fetched  in  find- 
ing in  the  words  (according  to  Jerem.  i.  1 1 )  the 
wakefulness,  or  sleepless  nights  of  hoary  old  age; 
whilst  Schroder,  Gesenius,  Dietrich,  et  a/., 
consider  Vi^.J"  as  intrans.  Fut.  Hiph.  from  J'KJi 
and  render  :  "And  the  almond  is  despised"  (by 
(he  toothless  old  man  who  cannot  bite  it) ;  others 
undertake  emendations,  e.  ^.,  Gaab,  who  reads 
VX^'  "  is  despised,"  Hitzig,  who  points  it  Y^}] 
and  thus  obtains  the  scarcely  intelligible  sense  : 
"And  the  Almond  tree  refuses,"  i.  e.^  does  not 
permit  the  weak  old  man  to  obtain  its  fruit 
(which  is  to  be  understood  according  to  the  ana- 
logy of  the  Song  of  Solomon  vii.  9).  Still  others, 
finally,  force  an  unusual  sense  on  the  word  1p.^ 
as  Hahn,  who  understands  and  translates  it 
"the  waking,"  referring  it  to  the  human  mind; 
"  the  waking  one  acquires  pinions,"  which  is 
about  equivalent  to  saying :  *'  The  previously 
half-wakened  spirit  is,  in  the  moment  of  death, 
released  unto  clear  life  and  full  liberty"'  (against 
which  explanation  is  the  absence  elsewiiere  of 
any  Hiphil  denominative  ^JH  from  HVIJ  '*  pi- 
nion '—And  the  Grasshopper  shall  be  a 
baiden  (ZuCKLER  renders  "  burdensume  ").  on 
account  of  its  singing  and  chirping,  or  also  on 
account  of  its  hopping  flight  and  creeping.  3Jn 
literally.  *'  locust,"  but  here  more  fittingly  trans- 
lated by  grasshopper,  because,  in  rendering  lo- 
cust, it  is  most  probably  the  comparative  suiall- 
ness,  as  in  Isa.  xl.  --;  Numb.  xiii.  34,  which  is 
mainly  considered  (as  though  we  should  say: 
"  And  the  gnat  becomes  a  burden,  or  the  fly  "). 
For  73np*'  (fut.  Hithpa  of  12D)  **  to  become 
a  burden."  comp.  Gesenius  in  the  Thesaurus. 
KiMCHi  is  correct  regarding  this,  and  he  is  fol- 
lowed by  Gurlitt,  especially  among  modern  au- 

*[Vei-.  5.  np^j;n  rxn,  Zockler  well  defends  hern  the 
|-T  -  '  "t: 
old  iuterpret:i;ion.  The  other  mode  of  exegesis  gives  a  poor 
nod  luenn  im  t^i',  Di;irring  the  poetry,  and  exce-  dingily  Ur- 
fetclied  ad  ;i  suppoaed  trait  nf  old  age  ;  whereas  the  cuinpari- 
Hon  of  the  hoary  head  to  a  fluwering  tree  la  very  strikiui;,  as 
well  as  natural.  The  old  niatra  mouth,  and  eafing  poweis 
Ufid  Iteeo  treated  of  before  (a/i  Tiuus^am.  "we  iniglit  «av,  if, 
with  some  critic-*,  we  allow  a  second  reference  to  it  in  vcr.  i, 
as  well  as  in  ver  3),  whilst  it  would  indeed  be  a  wonder  if 
BO  marked  a  characteristic  as  the  gray  head  had  been  wholly 
omitted.      By   changing   the    punctuation    to    I'Xy.    ihese 

critics  would  render  it  ''the  almond  disgusts;"  it  is  too  hard 
a  nut  for  the  the  <»ld  mtn's  teeth  to  crack;  or  "  the  almond 
disgusts,"  bt'cause  it  is  "sour  grapes"  to  the  old  man;  it 
grows  so  high  he  eannot  get  at  it.  For  <ither  inrnngruous 
imagery,  se*  Hitzig  aud  Stuaht.  la  regard  lo  tlie  orthogra- 
pliy,  whilst  l3XT  for  ^3T  (.see  Numb   xxiii."i2,  1*b.  xxix.  6, 

Pb.  ](xii.  22)  presents  a  parallel  to  ^XJ  or  yXJ  for  VJ,  the 

other  view  of  V^y  for  I'Xy  is  wholly  unexampled.     The 

objection  from  the  color  of  the  almond  blossoms  is  well 
ttuswered  by  Xockler.     These  ditBculties  settled,  what  tan  be 


thors,  and  approximately  also  by  Gesenius  and 
Hengstenberg,  of  whom,  however,  the  former 
thinks  of  the  burdensomeness  of  the  locust  as  an 
article  of  food,  whilst  ihe  latter  prefers  to  have 
locust  understood  figuratively  in  the  sense  of  in- 
fluences hostile  to  life.  The  numerous  remaining 
hypotheses  are  to  be  decidedly  rejected  ;  they  are 
divided  into  two  groups,  according  as  they  in- 
terpret the  locust  as  a  symbol  of  the  old  man 
himself,  tliat  is  as  to  the  form  of  his  body,  or  seek 
to  alter  the  sense  of  3Jin  by  peculiar  explana- 
tions. To  the  former  group  belong  the  Septua- 
giut,  Vulgate.  Syrian;;,  etc.,  which  agree  in  the 
signification  that  "the  locust  becomes  fat" 
(swells  up),  and  understand   the    whole,  though 

in  opposition  to  the  true  signification  of    73nDn 

as  a  biblical  representation  of  the  corpulency  of 
old  men;  and  2.  those  of  Luther,  Geier,  Vai- 
hinger, etc.,  who  explain  locust  to  mean  the 
crooked  or  bent  skeleton  and  spinal  column  of 
man  in  old  age.  and  therefore  translate:  "The 
locust  is  burdened;"  and  'S.  that  of  Hitzio  ; 
"And  ihe  jumper  permits  himself  to  be  carried," 
i.  €.,  the  one  formerly  hopping  merrily  about  can 
no  longer  walk :  4.  that  ofOETiNGER:  "the  lo- 
cust becomes  a  burden  to  itself,"  i.  e.,  *' drags  ils 
body  a'bout  with  difficulty  ;  o.  those  of  Ewalu, 
Heiligstedt,  and  Hahn,  who  agree  in  making 
locust  point  to  the  inner  body,  or  to  the  mind  of 
man  (Ewald)  :  aud  "  the  locust  rises,'"  namely  to 
fly;  Heiligstedt:  "  c^  (otlit  se  ad  volandum  lo- 
ciista  ;^''  Hahn:  **  And  the  locust  unburdens 
itself,"  which  is  equivalent  to  our  expression: 
"And  the  butterfly  bursts  its  cocoon."  Among 
the  second  class  we  may  couut  such  illustrations 
as  (he  Chaldaic,  and  thsit  of  Aben  Ezra:  "when 
the  ankle-bones  become  thick ;"  that  of  Bochart, 
"  when  the  bones  of  the  legs  become  heavy  ;" 
and  of  Knobel:  "and  the  breathing  is  a  bur- 
den "  (the  last  two  on  the  basis  of  a  peculiar  sig- 
nification of  3Jin  derived  from  the  Arabic).* 
— And  desire  shall  fail,  that  is,  when  neither 
the  appetite  nur  sexual  desire  can  be  excited  by 
so  strong  a  stimulant    as   the   caper-berry.      As 

more  striking  than  the  metaphor!     A  good  ptrallel  to  it  in 
fuuud  in  Sophocles'  Etectra  42,  where  it  is  said  of  the  Tutor, 
Ov  yap  ae  firj  y^pa  T€  (cai  fiaKptZ  xpovtii 
rcwff",  ov6' vTTonT€viTov<TiVy  iii&'  H'NWiSMENON  : 
They'll  know  thee  no% 
Thronah  age  an'!  time  thus  blossomed; 
Nor  even  Lave  suspicion  who  thou  art. 
Some  would  explain  this  of  the  flowers  and  gir^amJs  he  H 
supposed  to  w«-ar  as  a   messenaer:  tut   the  critical   reab-r 
must  see  that  this  would  he  altogether  out  of  keeping  with 
the  circuniBtaDces,  as  there  detailed,  and  especially  with  the 
sad  message  he  was  supposed  to  bear.    The  other  objection. 
m;ide   by  B 'THe,  that    it  wunld  he   a   tJiutology  with   y^p« 
(a;r"),  is  very  iriflin^;.     It  is  the  very  nature  of  poetry  thu-^ 
to  intensify,  and  ofteu  by  what  would  he  t-aiitoiogy  in  prose 
WuNDER  gi'es  an  expbinaiion  from  Fr.  Jacobsius,  which  re- 
futes completely  his  own  criticism,  and  that  of  BoTHE.     lie 
cites  examples  that  put  the  meaning  of  Sophocles  beyi-rid 
a  doubt ;  as  from  Ci/ril  c.  Julian  TI,,  p.  157,  ore  XevKrj  voKin 
xarrjvOia-^i.ki'o^;  Mnd  another,  where  the  same  fi>rnr>?  is  Mp- 
plied  to  the  beard,  Z>e  Chryne  sene  Chnstodor.  Ecphr.  90: 

^aQini  Be  oi.  TJvOee  TruiyMv 
Modern  poetry  has  the  same  metaphor. — T.  L.] 

*[Most  of  these  hypotheses  seem  absurd,  and  nil  of  them 
inconsistent  with  the  simplicity  and  dir.-ctnessof  the  wlio  e 
picture.  After  all,  none  of  them  seem  so  obvious  as  tiuit 
which  is  given  by  some  Jewish  commentators,  and  engeests 
itself  direct'y  from  our  common  English  Version:  nmiiclv, 
that  It  is  a  byperbrdiial  exp  ession  ot  feebleness.  '*  He  cau- 
not  bear  the  least  weight." — T.  L.1 


158 


ECCLESIASTE8. 


ri3T3X  has  the  meaning  of  "Caper"  (ndn-n-apff) 
by  tlie  testimony  of  tlie  oldest  translators  as  well 
as  of  tlie  Rabbins  (comp.  Buxtokf,  Lex  Rabb.  et 
Talm.,  p.  12,  2098),  and  as  the  use  of  the  berries 
or  buds  of  the  caper-bush  undoubtedly  stimulate 
the  appetite,  and,  according  to  the  aucient  ori- 
ental representatiou  a  voluptuous  desire  ^comp. 
also  Plutakch,  Sympos.,  6;  Winer,  BeaL  Lexicon, 
Art.  Caper),  the  correctness  of  this  interpreta- 
tion is  not  to  be  doubted,  and  Lhthek's  transla- 
tion: "and  all  desire  fails,"  appears  at  least 
consonant  with  the  sense.  Varying  interpreta- 
tions :   1)  Septuagint,   Vulgate,   Syriac,  Arabic; 

ROSENMCELLER,    HeILIGSTEDT,    EwALD,    VaIHIN- 

geb:  "and  the  caper  bursts,"  i.  e.,  the  spirit 
presses  forth  as  a  kernel  from  the  husk ;  2.  Vers. 
Veneta  (itabari  t]  bpc^i^)  Abulwalid,  Luther, 
Hengstenberg,  e/c. ;  "Since  desire  fails;"  3. 
Schmidt,  Doderlein,  etc.:  "since  the  turtle- 
dove, the  messenger  of  spring  is  despised;"  4. 
Hahn:  "Since  the  poor  one  (fern,  of  p"3X) 
bursts  forth,"  i.  c.,  since  the  imprisoned  soul 
bursts  its  prison,  its  mortal  coil,   etc.     Knobel, 

.HiTziG,  and  Gurlitt  are  correct  among  the  mo- 
dern writers. — Because  man  goetb  to  his 
long  home,  and   the   mourners  go  about 

,  the  streets.  Clearly  a  parenthesis  by  which 
the  previous  description  of  the  infirmities  of  age, 
especially  that  contained  in  the  last  three  clauses, 
is  strengthened  by  pointing  to  the  imminent  ap- 
proach of  death  for  the  old  man.     Man   passeth 

away,  (^7'^)  '•  «■>  he  is  on  the  point  of  going; 
comp.  Gen.  xix.  13,  14,  etc.  "  His  long  home" 
is  the  grave,  from  which  there  is  no  more  return 
to  earthly  life  (comp.  .lob  vii.  10;  Ps.  xlix.  12; 
Isa.  xiv.  18,  etc.).  The  same  appellation  is  also 
found  in  Tob.  iii.  6;  Targ.  Joiiath.  in  Jes.  xlii. 
11 ;  among  the  Egyptians  (Diodorus  Sic,  i.  51). 
among  the  Arabians  (Koran,  Sur.  xli.  28)  and 
the  Romans  [domua  petenia ;  viarmorea  do/nus, 
Ttbull.  Carm.,  III.,  2,  22). 

[The  Eternal  House.  —  Ver.  5.  taSy  n'3. 
Zockler's  interpretation  of  this  striking  expres- 
sion is  scanty  and  misleading.  It  cannot,  any 
more  tlian  Sheol,  mean  the  grave  simply.  With- 
out insisting  upon  the  fact  that  the  Hebrews  had 
for  that  a  distinct  term  ("^3p),  when  nothing 
more  was  intended  (see  Bibelwerk  Gen.  536), 
it  may  be  said  that  the  context  almost  im- 
mediately following  is  at  war  with  such  an 
idea.  The  expression  here,  had  it  stood  alone, 
might  have  been  regarded,  perhaps,  as  a  figura- 
tive one  for  extinction  of  all  being.  The  ••  long 
home"  might  have  been  thought  to  denote  the 
dark  house  of  bodily  dissolution  and  spiritual  no- 
thingness; though  still  it  would  be  a  question 
whetiier  language,  thus  implying  residence,  per- 
manence, and  something  like  continuance  of  self- 
hood, could  ever,  even  in  figure,  have  arisen  from 
such  a  nihility  of  conception.  What  is  said,  how- 
ever, in  ver.  7,  forbids  it  altogether.  The  being 
of  man,  though  one  and  inseparable  in  persona- 
lity, is  there  regarded  as  locally  divided  :  "  The 
dust  goes  down  to  the  earth,  the  spirit  returns 
unto  God  who  gave  it."  Now  to  predicate  this 
residence  of  thg  dissolving   dust   alone   does  not 


satisfy  the  conception.  The  passage.  Job  vii.  10, 
to  which  ZiicKLER  refers,  has  no  application, 
whatever;  Isaiah  xiv.  18  is  only  a  highly  figura- 
tive representation  of  the  remains  of  monarchs, 
lying  in  state,  or  in  their  splendid  mausoleums, 
and  the  l^'.IO  i1'3  of  Job  xxx.  23,  "  the  house 
of  meeting,"  or  of  "the  assembly,"  which  h< 
might  more  properly  have  cited,  has  the  same 
meaning  as  in  this  place ;  and  every  argument 
against  regarding  it  as  the  mere  place  of  deposit 
for  the  decomposing  remains,  which  are  not  man 
in  any  sense,  is  as  applicable  to  the  one  place  as 
to  the  other.  There  is  equal  difficulty  in  regard- 
ing it  as  any  separate  mansion  of  the  spirit  by 
itself.  Neither  can  be  said  to  be  mat\,  the  per- 
sonality, the  self-hood,  when  separately  viewed; 
and  yet  it  is  man  himself  that  has  gone  to  the 
bouse  of  his  olam,  or  rather  to  his  olamic  house  ; 

since  the  pronoun  in  Kn)j  belongs  to  the  whole 
compound  taken  as  one  epithet.  God  is  spoken 
of  as  the  jlj?n,  "the  dwelling-place"  of  His 
people  (see  Ps.  xc.  1),  but  that  cannot  be  the 
sense  intended  here;  neither,  on  the  other  hand, 
can  the  "  spirit's  return  to  God  "  be  regarded  as 
a  pantheistic  absorption,  as  Zockler  well  shows. 
No  theism  was  ever  more  clear  of  such  an  idea, 
or  more  opposed  to  Buddhism,  whether  in  its 
ancient  eastern,  or  its  modern  transcendental 
form,  than  that  of  the  old  Hebrews.  Although 
in    the    Old   Testament   God   is   represented   as 

ninn  ^rlSx  (Numb.  xvi.  22)  "God  of  spirits," 
yei  it  would  seem  to  go  even  to  the  extremes  in 
setting  forth  His  distinct  and  incommunicable 
personality.  His  unapproachable  holiness,  that  is. 
His  separation  from  all  tilings,  and  all  beings, 
even  the  highest  whom  He  has  created,  or  to  whom 
He  has  given  being.  As  it  cannot,  therefore,  ap- 
ply separately,  either  to  the  soul  or  the  body, 
the  term  beth-olam  must  denote  something  con- 
sistent with  such  a  modified  being  of  both.  It  is 
clear,  then,  that  it  cannot  express  locality,  nor 
even  duration  as  such,  but  a  state  of  being,  un- 
known except  as  obscurely  defined  in  what  fol- 
lows (ver.  7),  though  positive  as  a  fact.  This 
state  of  being  is  so  called  in  distinction  from  the 
present  being  upon  earth.  Although  the  idea 
of  place  is  thus  excluded,  yet  the  word  n'3  is 
used  as  suggested  by  the  previous  figure  of  the 
decaying  mansion.  The  "  earthly  house,"  f/  ewi- 
ytLoi;  i]^(dv  o'lKta,  is  dissolved,  and  now  man  goeji 
to  the  o'lKia  aii'jvio^,  the  olamic  house,  not  under 
the  law  of  space  and  time,  "  the  house  not  made 
with  hands," — whatever  it  may  mean,  wheihei 
the  same  as,  or  less  than.  Paul  intends  by  the  uso 
of  similar  language.  The  term  beth-olatn.  how 
ever  it  may  have  been  suggested  here,  is  in  stri- 
king accordance  with  the  corresponding  classical 
Greek  usage  of  oJ/cof  "Auhv  (Homeric,  i^fj/i'  'A'ldatt. 
'AitJof  (^ufH)i^)  representing  the  other  world,  or  thn 
other  condition  of  being,  as  a  house,  a  home,  or 
abode,  though  unseen  and  unknown.  This  was 
its  pure  primary  sense  and  usage,  denoting  stale 
alone,  though  afterwards  the  poetry  and  mytho- 
logy gave  it  scenery  and  locality.  □  7l^  here 
corresponds  to  Hades  in  etymological  signifi- 
cance, as  well  as  in  its  manner  of  usage.  It  is 
the  hidden,  the  unmeasured,  as  that  is  the  unseeti- 


CHAP.  XI.  1-10.— XII.  1-7. 


159 


Tlie  idea  of  time,  thougli  in  general  inseparable, 

from  CdSi;.',  is  not  here  preilominant.  It  cer- 
tainly does  not  denote  an  absolute,  endless  eter- 
nity. And  so  another  phrase,  (iiAof  oikT/aii;,  as 
used  in  Greek  (Diodobcs,  Xexophon,  and  1'lato  : 
see  Gen.  p.  587)  is  etymologically  the  uns'-rn, 
though  coming  to  be  used  for  eternal,  or  seonian, 
through  the  near  relation,  and  frequent  blending 
of  the  Hadean  and  the  seonian,  or  olamic  con- 
ceptions. , 

The  view,  then,  of  this  phrase  D?!^'  JT^ 
which  is  least  liable  to  objection,  or  on  which  we 
can  most  s.afely  rely,  is  that  which  is  content  with 
regarding  it  as  simply  the  antithesis  of  this 
present  worldly  state  of  being.  There  is  sug- 
gested the  same  rendering  (world)  wliich  we  have 
piven  chap.  i.  11,  iii.  11,  and  ix.  7.  It  is  the 
other  world 'in  distinction  from  this,  whether  re- 
garded as  lying  parallel  or  as  succeeding.  It  is 
the  house  in  which  the  dead  (wlio  yet  have  some 
unknown  being)  are  to  abide,  while  the  world 
lasts    (even   this   world)   as    we    have    rendered 

13^1^7    ix.  7,  in  the  Metrical  Version. 

Whilst  the  world  lasts,  no  portion  more  tiavft  they, 
In  all  the  works  p.,rtormed  bt'ni-atli  the  sun. 

In  the  same  manner  also,  in  our  modern  lan- 
guage, do  we  speak  of  thU  worlds  and  the  other 
world.  We  use  the  latter  term  in  two  ways  ; 
1 )  as  the  great  world,  or  olam,  which,  as  a 
whole,  is  historically  to  succeed  this  as  a  whole 
that  shall  have  passed  :iway;  or  2)  as  the  world 
into  which  each  individual  goes  at  death, — as 
though  the  finishing  with  this  were  virtvially  the 
entrance  into  thai,  although  its  historical  mani- 
testation  for  all  men  collectively  may  yet  be  far 
remote.  Our  mode  of  speech  has  not  come  from 
the  Bible, — certainly  not  from  the  English  Bi- 
ble.— for  its  general  mode  of  translating  D"71J7 
vaguely  by /or^ypr  and  everlasting,  and  its  avoid- 
ing the  rendering  loorld,  are  unfavorable  to  it. 
It  IS  a  thought  born  in  the  modern  as  in  the  an- 
cient mind,  and  existing  from  the  earliest  ages. 
It  was  accompanied  by  no  knowledge,  yet  none 
the  less  tenaciously  held.  It  was  the  goal  of  the 
I'atiiarch's  pilgrimage  idea.  They  were  "going 
to  Slieol,"  to  the  other  world,  yet  all  unknowing 
as  .\hraham  was,  when,  at  the  command  of  God, 
lie  went  out  from  Mesopotamia  :  t^ffAtle  jiij  knto- 
ra^evot;  ttov  epxeTai,  Heh.  xi.  8.  So  •'  went  they 
out"  (from  this  world),  confiding  in  God,  hoping 
••for  a  better  country,"  yet  "not  knowing  whi- 
tlier  they  went,"  or  having  the  least  conception, 
perhaps,  of  the  mode  of  being  that  was  to  fol- 
low. 

We  are  simply  told  of  the  fact:  man  goes  to 
the  olam,  the  beth-olara,  to  the  other  world,  and 
there  the  Old  Testament  leaves  him;  and  leaves 
the  interpreter  to  give  it  as  high  or  as  low  .a  sense 
as  his  spiritual-mindedness  or  lack  of  spiritual- 
mindedness  may  lead  him  to  prefer.  It  speaks 
of  it  as  a  state,  but  throws  no  light  upon  it  as  a 
mode  of  being.  It  is  not  wholly  a  blank,  but  in 
almost  everything  we  deem  of  highest  worldly 
importance,  it  is  set  forth  as  the  opposite  of  the 
present  life.  These  images,  however,  of  stillness, 
unknowingness,  (not  to  say  unconsciousness), 
inactivity,  want  of  interest,  in  a  word,  lack  of 
vitaiity,  as  wo  would  call    it,    and    which    would 


seem  to  reduce  it  almost  to  an  embryo  existence 
(see  ix.  5,  and  note  p.  129).  may  be  because  the 
impossibility  of  our  conceiving  it  aright,  and  the 
consequent  veil  of  reserve  which  the  old  Scrip- 
ture throws  over  the  whole  subject,  leaves  little 
else  to  the  picturing  imagination  than  a  descrip- 
tion of  negatives.  Any  premature  development 
in  the  other  direction  might  have  falsely  stimu- 
lated the  fancy,  and  led  the  divinely  guarded 
people  of  God  into  many  of  those  wild  con*ep- 
lions  which  so  deform  the  Heathen  mythologies 
of  Hades,  or  the  world  of  the  dead. 

In  respect  to  other  great  ideas,  however,  as 
connected  with  such  a  state,  the  Old  Testament  is 
by  no  means  silent.  In  some  places  it  would 
seem  to  speak  of  death  as  though  it  were  the  end 
of  man,  as  indeed  it  is  of  life,  like  the  present. 
But  again,  it  sets  forth  duties  to  God  and  man 
that  cannot  be  measured  by  time,  a  law  for  the 
spirit,  so  searching,  so  high  and  holy  as  to  seem 
incompatible  with  a  mere  finite  earthly  animal 
being;  it  speaks  of  relations  to  Deity,  of  awful 
accountabilities,  that  have  no  meaning,  or  that 
greatly  collapse  in  their  significance,  if  there  he 
not  for  man  another  olam,  another  and  greater 
state  of  being,  either  in  itself,  or  to  which  it  is 
preparatory.  It  never  turns  aside  to  explain  any 
such  seeming  inconsistencies.  Sublime  in  its 
reserve,  in  its  types  and  shadows,  in  its  mere 
hints  of  a  post-mundane  human  destiny,  as  in 
its  clearest  announcements,  this  most  suggestive 
Old  Scripture  goes  on  its  majestic  way,  fearing 
no  charge  of  contradiction,  taking  no  pains  to 
make  any  explicit  provision  against  Sadducean 
cavils,  and  leaving  the  matter  wholly  to  that  spi- 
ritual discernment  which  the  Saviour  manifested 
(Matt.  xxii.  23-33)  against  those  who  sought  to 
entangle  him  with  verbal  and  casuistical  diffi- 
culties. One  great  truth  of  this  kind  stands  pro- 
minently out.  It  is  the  idea  of  a  judgment,  some- 
where, and  at  some  time  in  the  great  £eon  of 
aBons,  the  kingdom  of  God.  This  is  especially 
the  case  in  Koheleth,  and  all  that  is  dark  in  the 
book  is  relieved  by  this  one  thought  so  firmly  ad- 
hered to,  so  positively  stated,  so  distinct  in  itself, 
or  as  a  fact,  yet  so  undefined  in  time,  locality, 
and  circumstance,  as  to  make  it  extremely  diffi- 
cult for  one  who  should  demand  attention  to 
these  in  defending  its  consistency. — ^T.  L.] 

The  mourners  going  about  the  streets,  is  a  vi- 
vid description  of  the  preparations  for  a  great 
funeral,  which  are  often  made  by  his  heirs  for  a 
mortally  sick  old  man  even  before  his  decease. 
With  this  explanation,  (agreeing  substantially 
with  Hitzig)  it  is  not  necessary,  with  He.ng- 
STENBERG,  to  Consider    HiJDl   as  relative  future, 

:  T  : 

and  therefore  to  translate:  "  The  mourners  will 
soon  go  about."  For  the  mourning  customs  of 
the  ancient  Hebrews  consult  Amos  v.  10;  Isa. 
XV.  3;  Jer.  ix.  16ff. ;  Matt.  ix.  23;  xi.  17,  etc. 
— Verses  6  and  7,  following  the  description  of 
hoary  age,  give  that  of  his  final  end  in  death,  and 
in  such  a  way  that  the  dissolution  of  the  spiritual- 
bodily  organism  is  first  described  in  ver.  6  in  a  va- 
riety of  figures,  and  then  literally  or  in  accordance 
with  its  inner  nature.  In  syntactical  relation 
the  two  verses  run  parallel  with  ver.  2,  the  con- 
struction there  begun  with  N^  "^!??*.  "^P  "be- 
fore,"   "being  taken   up  again." — Or  ever  the 


160 


ECCLESIASTES. 


silver  cord  be  loosed — i.e.,  before  the  thread 
of  life  is  ruptured.  The  thread  of  life  is  here 
ilesigoated  as  a  silver  cord,  aud  not  as  a  teut- 
cord  (which  keeps  the  tent  from  falling  together, 
see  Job  iv.  21;  Isa.  xxxviii.  12),  because  the 
author  imagines  the  living  one,  or  rather  his 
living  organism,  as  a  golden  lamp  hanging  by  a 
silver  cord,  as  the  sequel  shows.  Both  figures, 
however,  point,  through  the  noble  melals  of 
which  they  speak,  to  human  life  as  a  valuable 
and  noble  possession  ;  comp.  the  associ.Uiou  of 
gold  and  silver  in  Prov.  xxv.  11. — .Read  pPIV  * 
HiscfssU  longe  receasit  (''gives  way"),  not 
pn"*'   ("is  unbound"),   as  the  K'rihasit;  nor 

Vi')'^]  as  it  stands  in  the  text,  nor  pri3'  ["  is  torn 
asunder](PFANNKDOHE),  norpTn'  as  Hitzig  has 
it.  These  emendations  are  rendered  unnecessnry 
by  tlie  simplicity  and  perspicuity  of  the  text. — 

Or  the  golden  bovrl  be  broken. — D^^  is  li- 
terally equivalent  to  7J  "fountain"  (comp. 
Song  of  Solomon  iv.  12  with  Joshua  xv.  19  and 
Judges  i.  10);  in  Zach.  iv.  3  it  signifies  a  vessel 
for  oil,  or  an  oil  lamp,  and  is  so  to  be  considered 
here.  The  human  body  is  therefore  considered 
as  a  vessel  in  which  is  contained,  as  in  a  lamp, 
the  oil,  the  blood,  which  is  the  supporter  of  the 
soul  or  of  life  [comp.  Lev.  xvii.  14].  Like  the 
precious  oil  of  Zcchariah,  iv.  3,  which  is  called 
■'  golden  oil,"  so  "  is  the  blood  the  noble,  precious 
fluid  in  the  human  organism;"  and  with  reference 
lo  it  as  the  condition  of  life  and  health,  the  or- 
ganism itself  is  called  3nJn  j"\7j  "the  golden 
bowl."  Hengstenbeko  and  Hitziq  both  main- 
tain that  this  expression  of  the  author  here  seems 
to  be  materially  affected  and  modified  by  this 
pa.'isage  in  Zecliariah  iv.  2  if. — And  the  pitcher 
broken  at  the  fountain. — The  pitcher  113] 
is  not  identical  witli  the  golden  bowl,  and  there- 
fore a  figurative  designation  of  the  whole  body, 
but  only  of  a  special  organ  of  it ;  of  that  one, 
namely,  with  which  we  draw  air  or  breath,  that 
13,  nourish  the  body  from  the  fountain  of  all  life 
that  surrounds  it.  The  previous  figure  is  now 
abandoned,  or  rather  insensibly  changed  into 
one  nearly  allied  to  it;  the  burning  flame  of  the 
golden  lamp  becomes  the  invisible  inner  flame  of 
the  process  of  respiration,  whose  physical  organ 
id  the  lungs.  Its  destruction  in  death  is  figura- 
tively described  as  the  breaking  (l^i^H)  of  the 
pitcher  at  the  fountain,  from  which  it  had  hi- 
therto daily  drawn  water, — wherein  there  clearly 
appears  an  amplification  of  the  expression  as 
compared  with  the  preceding  form  ;  comp,  "l^t^ 
in  Isa.  xlii.  3. — Or  the  'vtrheel  broken  at  the 
cistern. — Not  a  new  figure,  but  only  a  more 
special  illustration  of  the  one  just  presented. 
The  "wheel  at  the  fountain"  is  the  cistern  wheel 
by  which  the  bucket  is  raised  or  lowered,  and 
cannot  have  a  specific  reference  to  any  definite 
organ  of  the  body,  but  symbolizes  organic  life  it- 

•  [The  K'tib,  or  text  a«  it  stnnda  in  Nipbal,  pH"!*.  is  better, 

aiiii..'  it  lias  somethiag  of  a  passive  or  ratlier  deponent  sense: 
■  ..t  iiirrni]" — "'parts,"  intransitively,  or  "parts  itself." — 
FJon^alfttur.  It  is  tbe  idia  .  t  t^iving  way  frum  stretching,  or 
attenuation.  The  other  vuriuiiH  leaiin^s  and  renderings,  us 
ZooKi^ea  says,  are  useless. — T.  L.) 


self  in  its  continuous  circle,  just  as   "  the  wheel 


of  birth  "    of  James   ill.  0 


■  l>u;((i(  T7/1  ytvcaiui^j 


basi'd  probably  on  this  passage.  The  cistern 
(T13ni  IS  not  materially  different  from  the  foun- 
tain (J7-"3n)  and  likewise  means  the  air  surround- 
ing man  and  affording  the  most  indispensable  of 
all  conditions  of  life,  namely,  breath;  it  does  not 
mean  the  whole  world,  as  He.sgstenberg  main- 
tains,  or    the    grave,    as   some    others    think. — 

^13^I"7X  is  moreover  the  same  as  1i3n  hjf  "at 
the  fountain,"  comp.  1  Sam.  xx.  25:  2  Sam.  ii. 
9  11'.  Observe  also  the  passive  V1J  instead  of 
the  earlier  active,  ]'in  ;  it  means  that  the  golden 
bowl  "breaks,"  as  it  were,  of  its  own  accord,  as 
soon  as  the  silver  cord  that  holds  it  is  loosed; 
but  the  wheel  "is  broken,"  is  destroyed  at  the 
same  time  with  the  whole  machinery  of  life,  by  an 
act  of  violence  operatingfrom  without.* — In  older 

*tZoCKt,EK'3  general  comment  here  is  jildiciiMKS  and  safe. 
Atteiiilits  lo  be  more  particular  are  ui-t  to  niibli'Hd  into  tiin- 
titul  error.  And  yet  there  remains  llie  impression  from  the 
wlioli',  and  especially  Iroiii  Ihe  evi.iei  t  particularity  in  the 
first  lour  verses,  that  certain  pa' Is  or  Iniicliona  of  the  body 
are  directly  intended  liy  the  golden  l.o»l.  the  hu.  ket  at  the 
spnng.und  the  wheel  at  the  cisttrn.  'the  ancients  had  more 
knowledge  of  the  liuuiaii  anatomy  Ih.in  we  give  lliem  credit 
for.  The  Egyptians  must  have' learned  niu.h  Ironi  their 
cuntinoHl  processes  of  embalming.  It  would  appiar  also 
Ir.iin  Homer's  minute  and  varied  descriptions  of  woui.ds.and 
especially  in  passages  Ironi  Aristotle  and  Plato  that  show 
even  a  sclent. flc  knowledge  of  the  bun  ,an  system.  Tlieie  i», 
for  example,  a  pa.ssage  of  some  length  in  the  Timieus.  ex- 
tending Irom  70  B  to  76  E,  containing  quite  a  full  descrip- 
tion ot  the  more  vital  internal  parts  and  their  use.",  with 
some  things  much  resenilding  what  we  find  here.  In  the 
assigning,  too,  of  different  spiritual  powers  and  affections  to 
different  parts  of  the  body,  as  though  it  wereakilid  of  civil 
corp  iration,  the  author  of  the  Tiimeus  reminds  us  ot  Jou.v 
jiLXY  >.N  aud  his  tow  n  of  Man-onl.  iJolonion  s  golden  bow  1. 
too,  is  suggested,  when  we  read  in  the  Tiuia^us  how  the 
Otlof  anipiia,  the  "  divine  seed  "  of  lite  was  moulded  into  a 
round  shape,  and  made  the  eyiccifiaAo?,  or  brain ;  and  there 
are  other  things  about  tlie  fluids  and  their  irepioSoi,  or  cir- 
culations, tliat  call  up  what  is  here  said  aliout  the  wheel  and 
the  loiintain.  Neither  is  there  to  be  ridiculed  and  wholly 
rejected  the  idea  which  some  have  entertained  that  tolomon 
referred  to  the  circulaiion  of  tbe  blood.  We  need  not  sup- 
pose that  he  had  anticipated  IIakvey's  great  discovery ;  but 
the  general  id.  a  that  the  human  system  had  its  period  [or, 
to  use  Aristotle's  language  before  quoted,  p.  46,  that  every 
organism  was  in  tbe  nature  of  a  eycle,  something  going 
round  au  1  returning  into  itself]  was  a  very  early  one.  It 
came  not  so  much  from  sc.entifie  or  inductive  observation,  as 
from  iisort  oiuprt'iti  lbinkii<g;  s..  it  viusf  be;  to  constitute 
a  living,  or  even  an  organi'  thing,  there  must  be  some  such 
goin,4  round  and  round,  to  keep  it  from  running  out  or  per- 
ishing.   It  was  this  mode  of  thinking  that  showed  itself  in 

language,  as  in  the  Rabliipic  nnhlin  '7j'7J  and  the 
rpoxb?  ycfeertuj?.  the  "  wheel  of  generation  "  of  James  iii.  6, 
to  wuich  ZocKLER  lefels. 

.^s  a  ies^oii,  bowevi  r,  to  those  who  are  inclined  lo  be  ex- 
travagant here,  nothing  can  be  more  judicious  than  lli-j  re- 
marks of  Maimo.mdes  in  the  Preface  to  his  Morr  j\-c..cA(7/i, 
where  he  tells  lliose  who  would  demand  a  minute  e-xjilaiia- 
tion  of  every  part  of  a  mashiit  or  pai  able—  such,  tor  i  xaniple, 
as  Prov.vii.  6-2:3 — that  "they  will  either  miss  the  general 
thought,  or  get  wearied  in  seeking  pnrlieuiar  illustrations 
of  things  that  cannot  be  explained,  and  thus  utterly  tail  in 
their  vain  attempt  to  get  uom  the  writ<  r  wliat  perhaps  ne- 
ver came  into  his  mind.'' 

On  the  wliule,  therefore,  we  cannot  expect  to  get  a  much 
better  iiiterpietatiuu  of  ibis  pasjage  than  that  eaily  one 
given  by  Jerome;  httniculus  auUm  oryndi  canditlam  hanc 
ViYuni,  d  spiramrn  quod  noMa  de  ra'fo  fribuitur,  osUmdit ; 
fhiala  qitoque  aurea  anunam  signijicat,  qvfe  illuc  rcfurrit 
undf,  descti/idf.rai^  etc.:  "'Ihe  silver  cord  denoles  the  pure  lite 
and  respiration  [iuspirationj  which  was  giveu  to  us  from 
heaven;  the  golden  bowl  also  uieans  the  soul  which  returns 
whence  it  bad  descended  ;  tbe  bieakiiig  ot  tbe  bucket  at  the 
fountain,  aud  the  shattering  of  tlie  wiieel  at  the  cistern,  ar.i 
enigmatical  metapbois  ot  death,  t.n  „«  v\heu  ibe  buck  t 
wliicli  is  worn  out  ceases  lo  dr.iw.  aini  tlie  wiieel  1m  w|,e  t 
tt*t  w..lers   are  laioeil  is  oiokeu,  llie  dow  ot   the  ivaiel  is    ;,;. 


CHAP.  XI.  1-10.— XII.  1-7. 


101 


comraentatops  there  are  many  arbitrary  pUysio- 
I'^gical  auJ  anatomical  interpretatioaa  of  tlie  re- 
spective points  of  tlie  description  :  Mel.vnchtiio.v 
sees  in  tlie  silver  corj  the  nerves  and  sinews,  in 
ihs  golJea  fountain  the  heart,  anil  in  the  pitcher 
:it  the  fountain,  the  great  vein  over  the  liver ; 
Pr\un  \_Physico-Anatomica  Analysis,  Cap.  XU., 
Eccleaiastes~[  thinks  the  silver  cord  the  lacteal 
vessel  of  the  breast,  and  Witsius  the  golden  bowl 
the  brain,  whilst  Wedel  makes  it  the  heart,  and 
HoTTiNOER  refers  it  to  the  gall.  Since  Harvey's 
discovery  of  the  circulation  of  the  blood,  many 
have  seen  this  pictured  in  the  golden  bowl  as  in 
the  fountain  (Jablonsci,  H.^nsen,  Mich.yelis, 
.Starke,  Schecchzer.  etc.),  and  have  mingled 
many  strange  things  with  it,  e.g.:  the  pitcher  is 
lUe  liver  (Witsius),  or  the  lymph  (Wedel),  or 
the  stomach  (Hotpinher),  or  the  chyle  (Prau.n, 
.ScHEncHZER)  ;  the  wheel  signifies  the  kidneys, 
urinary  passages,  and  bladder  (Wedel),  or  the 
peristaltic  motions  of  the  bowels  (Scheuchzer), 
or  the  motion  of  the  lungs  (Sibel,  Jablonskii. 
Look  especially  at  Starice  on  this  passage,  and 
also  at  the  Exegetical  monographs  quoted  on  pag3 
■J7. — Then  shall  the  dnat  return  to  the 
earth  as  it  iwas. — Xamely,  as  dust ;  comp  Geii. 
iii.  19:  Ps.  civ.  29;  Job  xxxiv.  1.5,  to  which  pas- 
sages, especially  the  first  named,  Koheleth  con- 
forms in  expression.  For  the  form  yu"\  comp. 
EwALi>,  ?  343  ft.^And  the  spirit  shall  return 
unto  God  TWho  gave  it.* — Namely,  as  the 
life-giving  principle  in  the  human  organism, 
comp.  Gen.  li.  7  ;  Ps.  civ.  30;  Isa.  xlii.  5;  Jer 
ixxviii.  16  This  passage  does  not  expressly  af- 
firm a  personal  immortality  of  the  human  soul, 
but  it  also  does  not  deny  it;  for  that  the  author 
is  thinking  of  a  pantheistic  floating  of  the  soul  in 
the  universal  spirit,  and  that,  "  separated  into 
individual  existence,  this  particle  of  the  Divine 
breath  poured  forth  into  the  world  by  God  will 
again  be  drawn  to  Him,  and  thus  again  unite  with 
His  breath,  the  soul  of  the  world  "  (HiTzia) — all 
this,  only  rationalistic  extravagance,  can  find  in 
this  passage.  Koheleth's  earlier  testimonies  ra- 
ther show  him  to  have  thought  of  the  return  of 
the  spirit  to  God  as  an  entrance  into  the  presence 
and  eternal  communion  of  God,  and  not  as  an 
absorption  by  God.  And  the  arrival  of  the  de- 
parted ones  into  the  dark  School  separating  them 

tercepted, — so  aI.(o  wlien  the  silver  cord  {of  life)  hai  parted, 
tlie  siremii  uf  vitality  returns  back  to  its  fouutuiu.  ami  tlid 
mall  dies." 

'I'liere  must,  however,  be  kept  in  mind  the  general  paral- 
lel *ith  tile  rich  mansion  of  the  voluptuary;  and  in  this  as- 
pert  the  golden  bowl  is  iiiidoubtedly  the  jamji  depending 
Iruntlie  ceiling  by  ibe  silver  cord,  as  is  described  in  the 
.K'i.fid  (.7-20. 

D'-psndent  lychni  laquearibus  aureis 
Taoensi.,  et  noctfrm  Jiammis /uiviUa  vincimt ; 
an  !  which  finally  wears  out  and  gives  way.  So  the  fountain 
and  the  cistern  are  the  costly  nnd  curious  water-iiiacliinery 
which  such  a  mansion  required  for  domestic  drinking,  anil 
bir  irngatiou.  .^11  is  pictured  as  now  in  ruin,  or  going  to 
rum.  like  the  curious  circulating  machinery  of  the  hum. in 
b  idy  with  wliicii  it  is  compared.  In  regard  to  the  reading 
of  the  te.vt,  we  cannot  do  better  than  to  retain  the  K'tiU 
pn'l'i  'ind,  pointed  as  it  is,  in  the  Niphal.  From  the  sense 
I    ■■  T 

of  diatincr.  comes  easily  that  of  elrmijation  (elifnff^fn'ur),  a'lil 
thence  of  yivCnj  way,  or  ptrtutg.   The  words  ^^30  and  113 

although  they  differ  etymologically,  are  probably  chosen 
only  tor  the  sake  of  variety. — T.  L.j 

*  [Compare  iii.  21,  and  the  marginal  note,  page  "I,  on  the 
expressioQ,  *'  who  knows  the  spirit  of  man  that  goeth  up," 
Itc.—T.  L.J 


from  Divine  light  and  life,  so  depicted  in  chap, 
ix.,  evidently  appears  to  him  only  a  provisional 
and  intermediate  condition  which  will  finally  be 
followed  by  an  eternal  existence  with  God  after 
that  "judgment"  (chap.  xi.  9).  Compare  Vai- 
hinger:  "According  to  this  the  coming  to  God 
seems,  in  the  conception  of  the  Preacher,  to  be 
gradual,  and  the  view  in  Ps.  xlix.  16  tohave  been 
in  his  mind,  viz.:  that  the  good  will  be  liberated 
from  Scheol,  and.  after  being  acquitted  in  the 
judgment,  will  live  blessed  in  God.  Ps.  xvii.  1.5, 
whilst  the  wicked  will  be  cast  bauk  into  Scheol 
after  the  judgment,  and  there  eternally  remain, 
Ps.  xlix.  15;*  Luke  xvi.  22  If."  Henqstenbero 
says :  "  It  is  impossible  that  at  the  period  of 
death  the  hitherto  so  marked  difference  between 
the  just  and  the  wicked  will  be  suddenly  effaced. 
The  sharp  earnestness  with  which  the  judgment 
of  this  world  is  every  where  announced,  and 
especially  in  this  book,  decides  against  this.  Af- 
ter all  this,  after  the  impressive  emphasizing  of 
the  retributive  justice  of  God,  in  which  the  entire 
book  ends  in  ver.  14,  the  return  of  the  soul  to 
God  can  only  be  that  spoken  of  by  the  Apostle 
in  2  Cor.  v  10  ;  Rom.  xiv.  10;  Heb.  ix.  27."  It 
is  noteworthy  also  that  the  Ave^la,  of  all  the  re- 
ligious documents  of  the  ancient  heathen  the  one 
which  is  most  nearly  allied  to  the  Old  Testament 
revelation,  and  most  in  harmony  with  it,  contains 
an  assertion  quite  similar  to  the  one  before  us  ■ 
"  Wlien  the  body  dies  here  below,  it  mingles  with 
the  earth,  but  the  soul  returns  to  heaven." 
(Bundehesch,  p.  384.)  Something  allied  to  this  i.^ 
found  in  some  of  the  Greeks,  e.  g.,  Phok'iUid<:s, 
Uoir/fia  vovOeriKOV,  and  in  Euripides'  Fragments  [but 
more  distinctly  in  the  Drama  of  the  Suppliants, 
535 :  TTveii/ia  fiiv  vpli^  AiOs/ia  (n-pof  Aia)  to  aHj/xa  i' 
ftf  }'7K. — T.  L.] 

DOCTRINAL   AND    ETHICAL. 
(  With  Homilelical  Hints. ) 
This  section  properly  contains  the  net  result 
of  the  religious  speculation  of  the  Preacher  ;   and 
in  it  the  positive  ground  thoughts  of  the  entire 
book    arrive   at   their    fullest   development,    and 
most  striking  and  definite  expression.     This  is 
externally  seen  in  the  style,  hitherto  at   times, 
languid,  of  prosaic  Latitude,  and  unbarmonious, 
j  but  now  rising  to  the  loftiest  strains,  and  clothed 
I  witli  the  richest  figurative  adornments.     Chap. 
X.  had  distinguished  itself  from  the  preceding  by 
!  its  greater  wealth  of  figures  and  ingenious  cx- 
'  pressions  ;   but  now,  from  the  very  beginning  of 
chap,  xi.,  figure  crowds  on  figure  in  a  still  more 
remarkable   degree,    until,    in   the    introductory 
verses  of  the  12th  chapter,  or  the  third  strophe 
of  this  section,  the  figurative  ornament  of  speech 
rises  to  a  fullness  of  the  most   profound,  vivid, 
and    surprising    comparisons,    which    here    and 
there  almost  give  the  impression  of  excessive  and 
tumid  accumuLation.      And  yet  the  single  figura- 
tive  expressions   need  only  correct   illustration 
and  fitting  insertion  into  the  combination  of  the 
whole,  in  order  to  stand  justified  against  every 
suspicion  of  absence  of  taste  or  presence  of  ex- 

*[:'ee  the  remarks  on    this  passage  Ps.  xlix.  15 — and  thu 
1p3,  "the  moroini;."  or  d.f's  relrihiUimiis,  in  the  Introd    to 

Gen.  i ,  Bibelwerk,  Genesis,  page  142,  and  marginal  note. — 
T.  L,l 


162 


ECCLESIASTES. 


cess,  and  to  bring  out  into  clearer  light  the  ob- 
ject of  the  picture,  viz.,  the  many  tribulations  of 
afe,  the  premonitions  of  approaching  death,  and 
finally  the  very  process  of  life's  dissolution  it- 
self: all  this,  too,  more  vividly  than  is  elsewhere 
in  Holy  Writ  effected,  at  least  in  so  restricted  a 
space.  It  shows  an  imperfect  comprehension  of 
this  most  interesting  and  original  of  all  the  de- 
scriptions in  the  book,  that  several  commentators, 
especially  U.mbreit  and  Elster,  mistake  the  gra- 
duTil  progress  ot"  the  described  .symptoms  of  disso- 
lution from  the  commencemeni  of  senile  feebleness 
till  death,  and,  by  means  of  an  allegorical  perver- 
sion, force  on  the  details  coucernlng  old  age  as 
the  forerunner  of  death  (vers.  3—5),  a  direct  re- 
ference to  death  itself.  The  usual  conception  of 
ihese  verses,  according  to  which  they  describe 
the  bjdy  of  man.  together  with  its  organs,  as 
they  grow  old  under  the  figure  of  a  household 
sinking  into  decay  and  dissolution,  is  precisely 
that  which  justifies  the  praise  ever  given  to  ihe 
author  as  the  representative  of  a  wisdom  en- 
dowed with  unusual  penetration  in  the  sphere  of 
theological  and  anthropological  research.  That 
characterizing  of  Kohelelh  originating  with  Ori- 
OEX,  and  adopted  by  Hieronymhs,  giving  to  it 
the  signification  of  a  compendium  of  the  physics 
of  Solomon,  (just  as  Proverbs  contains  the  quint- 
essence of  his  ethics,  and  the  Song,  the  logic  or 
dialectics  of  the  wise  king — comp.  the  General 
Introduction  to  the  Solomonic  writings)  appears 
very  especially  justified  by  this  passage  ;  but  this 
can  only  be  the  case  when  it  is  understood  on  the 
basis  of  the  above  developed,  and  only  just  coiu- 
prehension  of  it  as  a  description  of  the  sad  au- 
tumn and  winter  of  the  corporeal  life  of  this 
world,  and  therewith  as  a  foundation  for  the 
conception  of  human  nature  as  a  manifoldly  sig- 
nificant image  of  the  uuiver.se  in  general. 

Benefisent,  prosperous,  iudustriou-i,  and  cheer- 
ful labors  in  life,  ati'ord  the  strongest  security 
for  lasting  happiness,  and  to  this  fundamental 
thouo-lit  of  the  section,  the  description  in  ques- 
tion holds  the  double  relation  that,  on  the  one 
hand,  it  is  to  present  and  confirm  the  preceding 
admonition  to  a  cheerful  enjoyment  of  the  plea- 
sures of  life's  spring  and  summer,  by  reference 
to  the  contrast  between  these  and  the  terrors  of 
the  autumn  and  winter  of  life,  whilst,  on  the 
other  hand,  it  is  to  present  the  basis  for  the  far- 
ther admonition  to  that  continual  fear  of  God, 
which  was  necessarily  to  form  the  crowning  ter- 
mination and  final  goal  of  all  the  practical  pre- 
cepts of  the  author. — Comp  Ew.\li>,  p.  321: 
•■The  numerous  tribulations  of  old  age,  and  the 
mournful  signs  of  apprcaching  death,  are  de- 
scribed in  the  most  striking  figures,  in  order  the 
more  pressingly  to  admonish  to  a  cheerful  en- 
joyment of  life  at  the  proper  period  ;  but,  at  the 
same  time,  there  appears  most  significantly  the 
other  truth  by  which  the  former  receives  its  full 
light  and  correct  limits,  namely,  that  this  very 
joy  in  life  must  not  be  blind  ami  thoughtless, 
but  thoughtful  and  conscious  in  remembrance  of 
the  eternal  judgment  over  all  things; — a  truth 
which  is  indeed  to  be  understood  in  every  siern 
view  of  life,  and  which,  therefore,  has  been  only 
cursorily  touched  at  an  earlier  period,  (iii.  12, 
17;  viii.  12  IF.),  but  which  is  purposely  alluded 
to  here,  in  order  to  avoid  any  possible  misunder- 


standing before  the  final  close." — In  view  of  tht 
I  fearful  earnestness  of  this  concluding  reference 
to  death  and  eternity,  every  suspicion  of  Epicure- 
anism, or  of  a  frivolous,  skeptical,  and  material- 
istic disposition,  as  a  background  for  the  prece- 
ding counsels  to  enjoy  life,  must  disappear :  ami 
this  the  more  so,  since  that  which  precedes  this 
admonition  to  enjoyment  of  life  testifies  clearly 
;  enough  of  the  deep  seriousness  and  purity  of 
:  the  author's  ethical  views.  For  the  admonition 
I  at  the  commencement  of  the  11th  chap,  (vers  1-3) 
which  reminds  us  of  that  in  Ps.  cxii.  9,  counsel- 
I  ing  a  profuse  benevolence,  mindful  of  no  loss  and 
of  no  gain,  appears  clearly  as  a  true  fruit  of 
i  faith  in  a  holy,  just,  and  paternally  laving  God. 
i  but  which  could  never  spring  from  an  Epicurean, 
I  skeptical,  or  fatalistic  view  of  the  world.  The 
subsequent  admonition  to  an  unwearied  fulfil- 
ment of  our  calling,  unmindful  of  the  future  yet 
cautious  and  conscientious  (vers.  4-6),  proceeds 
[  not  from  a  dull,  melancholy  resignation,  or  a 
j  loathing  despair  of  life,  but  simply  and  alone 
from  a  childlike  yielding  to  the  will  of  God,  anii 
obedient  subjection  to  His  counsels  as  the  only 
wise.  Indeed,  even  in  the  reference  to  the  sweet- 
ness of  light,  and  the  loveliness  of  life  under  the 
sun.  with  which  (in  ver,  7)  he  paves  the  way  to 
that  injunction  to  cheerful  enjoyment,  there  is 
nothing  in  any  way  Epicurean,  or  that  shows  a 
one-sided,  earthly,  irreligious  disposition.  There 
is  rather  nothing  expressed  therein  but  the  ileep 
religious  feeling  of  a  pure  joy  in  the  beauty  of 
the  works  of  God,  and  an  inwardly  thankful  app:e- 
clation  of  the  proofs  therein  offered  of  His  bound- 
less goodness;  a  feeling  that  forms  a  contrast  quite 
i  as  opposite  to  all  fatalism  and  gloomy  atheistical 
materialism,  as  to  every  kind  of  moral  levity,  or 
thoughtless  desire  for  enjoyment.  See  Elstkr, 
p.  125:  '•  The  deep  feeling  for  thebeauty  and  love- 
liness of  life,  which  Koheleth  expresses  in  this 
verse,  shows  us  that  it  was  not  a  bitter  discon- 
tent based  on  a  dull  insensibility  of  the  inward 
spirit;  but  his  grief  lies  therein  that  with  this 
deep  feeling  for  beauty  which  human  existence 
b-ars  within  itself,  he  painfully  encounters,  on 
the  one  hand,  the  fact  that  men  are  mutually 
cheating  each  otherout  of  the  real  profit  of  btV. 
whilst,  on  the  other,  he  perceives  that  this  exis- 
tence is  fleeting  and  transitory,  and  that  he  h.is 
foreclosed  the  hope  of  a  future  clearing  up  of  hu 
man  destiny  because  the  view  of  a  life  after  death 
seems  to  him  utterly  dark  and  uncertain  (?  '!). — 
The  period  which  man  is  permitted  to  seize  in  the 
present,  must  now  appear  to  him  only  so  much 
the  more  important ;  and  the  only  sure  thing  re- 
maining to  man  must  seem  to  him  to  be  the  hold- 
ing fast  of  eternity  by  the  highest  activity  in  this 
particular  period.  Therefore  to  verse  8  there  is 
again  joined  the  admonition  to  pleasure,  whose 
nature  and  character  are  clearly  enough  depict  - 
ed  in  wh.at  precedes,  as  free  from  cotryikinj  luw 
and  common,  and  rather  as  depending  on  Ihe  Most 
High  and  Eternal  One." 

.\dd  to  all  this  the  fact,  that  the  aulhor  marks 
the  youthful  vivacity  and  cheerfulness  of  life, 
which  he  recommends,  expressly  as  a  disposi- 
tion to  be  tempered  and  purified  by  the  thought 
of  the  retributive  justice  of  God  (il.  9)  and  thai 
there  is  ever  present  as  the  final  aim  of  every 
carthly-humin  development  (according  to  cha]» 


CHAP.  XI.  1-10.— XII.  1-7. 


l(iC 


xii.  7).  an  elerual  sojourn  of  the  immortal  soul  i 
with  a  holy  and  just  God — a  thought  which   El- 
STER  in  the  passage  just  quoted  is  clearly  wrong  | 
in  denying  (see  the   exegetical   illustrations  to 
this  passage), — adding   this,   and   there   results 
from  it  most  conclusively  that  character  of  his  | 
ethical  wisdom  which  is  in  contormity   with  re- 
velation, and  indeed  directly  belonging  to   reve- 
lation.    We  see  especially  the  divinely  inspired 
and  incomparable  nature  of  the  religious  truths  | 
of  this  section,  in  which   thi'  devout  meditation 
of  the  author  has  reached  its  highest   point,  and 
after  vanquishing  doubt  and  hostility,  combines 
its  positive   results   into  a  chain   of  the    purest 
ethical  maxims,  and  the  most  profound  physico- 
theological  observations. 

Homily  on  ihr  Entire  Seelioii :  The  fear  of  God  is 
the  foundation  of  all  true  virtue,  and  all  lasting 
joys. — Or:  The  fear  of  the  Lord  is  the  beginning 
and  end  of  all  wisdom. — Or;  Live  so  in  thy  youth 
that  old  age  brings  to  thje  not  terrors,  but  only 
the  desire  of  relief  from  the  yoke  of  this  earthly 
life,  and  the  joyful  hope  of  an  eternal  existence 
with  God. — Or:  Use  the  morning  of  thy  life  pro- 
fitably, that  its  evening  may  be  calm  and  blissful; 
sow  good  seei  in  the  spring-timj  of  thy  life,  that 
thou  mayesl  have  a  good  harvest  in  tlie  autumn. 

HOMILETICAL    HINTS    ON    SEPARATE    PASSAGES. 

Chap.  xi.  1-3.  LuTHBtt  (ver.  1):— Be  liberal 
whilst  you  can;  use  wealth  in  doing  all  the  gool 
in  your  power;  for  if  you  live  long  you  shall  re 
ceive  a  hundredfold. — C-\RT\VR[GHT:^The  uni- 
versal instability  of  all  thingj  siiould  excite  you 
to  munificence,  whatever  m  ly  happen  in  respect 
to  you  or  the  riches  you  may  possess.  Credit  it 
for  gain,  whatever  you  may  save  from  the  tiamcs 
and  conflagration,  a3  it  were,  by  bestowing  it 
upon  the  poor. — Starke  (ver.  2) : — In  giving 
alms  we  are  not  to  look  too  closely  at  the  worthi- 
ness of  the  individuals.  God  pjrinits  His  sun  to 
rise  on  the  just  and  the  unjust! — Von  Gerlicu: 
— Collect  not  thy  treasures  by  githjring  in,  but 
rather  by  giving  out,  by  a  denial  of  self!  Ps.  cxii. 
9;  2  Cor.  ix.  9 

Vers.  4-0.  HiEROSY.MUS :— .In  season,  out  of 
season,  the  word  of  GoJ  is  to  b;  preached  ;  and 
so  without  thought  of  clouds,  or  fear  of  winds, 
even  in  the  midst  of  tempests,  m.ay  we  sow  (the 
word).  We  are  not  to  say  this  time  is  conveni- 
ent, another  unsuitable,  since  we  know  not  what 
is  the  way  of  the  Spirit  that  controls  all. 

Haxskn: — ^In  the  distribution  of  his  good  deeds 
a  man  should  not  be  too  timorous  ;  the  left  hand 
should  not  know  what  the  right  hand  doeth. — 
Lange  (ver.  5)  :^One  cannot  know  how  much 
good  God  may  effect  for  the  perfection  of  the 
faiih.  even  among  the  dissolute  poor! — Starke 
(ver,  (3): — ^Do  not  delay  thy  amendment  until  an 
advanced  age ;  begin  early  to  fear  God  ;  thou 
wilt  never  repent  of  it.  It  is,  however,  better 
to  repent  even  in  age  than  to  continue  in  one's 
sins  But  he  who  fears  God  from  youth  up,  will 
find  his  reward  so  much  the  more  glorious,  Rev. 
ii.  10. — Hengstenberg  (ver.  6):— Be  incessantly 
active.  In  seasons  of  destitution  be  so  much  the 
more  active,  because  just  then  many  things  may 
miscarry.  The  more  doubtful  the  result,  so  much 
the  less  should  we  lay  our  hands  in  our  lap.  | 


Vers.  7  and  8  Melanohthon: — Whilst  God 
permits,  reverently  use  His  gifts ;  when  He  takes 
away,  patiently  submit;  as  Paul  says,  "  Le:  the 
peace  of  God  dwell  in  your  hearts." — Cr.^mer: — 
Because  man  h,as  a  desire  for  natural  light,  and 
shuns  darkness,  he  should,  therefore,  practic; 
the  works  of  light,  and  shun  those  of  darkness. 
It  is  a  piece  of  ingratitude  that  we  think  more 
of  our  past  evil  d.ays  than  of  the  good  ones.  We 
must  thank  God  for  both:  Job  ii.  10. — Heno- 
stesberg: — However  gre.at  are  the  sorrows  of 
this  life,  however  manifold  its  vanities,  and  sad 
its  circumstances,  it  is  nevertheless  true  that  life 
is  a  good,  and  it  is  the  office  of  the  word  of  God 
to  impress  this  truth  when  gloomy  despondencey 
has  gained  the  ascendency.  Disgust  of  life  is 
also  sinful  under  tiie  New  Testament  law.  A 
pious  spirit  will  find  out  the  sunny  side  in  this 
eirthly  existence,  and  rejoice  in  it  with  heart- 
felt gratitude. 

Vers.  9  and  10.  Luther: — When  the  heart  is 
in  a  right  state  no  joy  will  harm,  provided  only 
it  be  true  joy,  and  not  merely  a  corrupting  mirth. 
Enjoy  it,  then,  if  there  is  any  thing  pleasant  for 
the  sight  or  hearing;  provided  you  sin  not 
against  God.^Zevss  : — If  thou  wilt  be  preserved 
against  the  sadness  of  the  world,  thou  must  care- 
fully guard  thyself  against  its  causes,  i.  e. ,  the 
ruling  sins  and  vices,  and  accustom  thy  heart  to 
the  genuine  fear  of  God,  Sirach  i.  17. — -Wolle: 
— He  who  would  rejoice  in  the  best  bloom  of  his 
youth,  must  become  acquainted  with  the  Lord 
,Iesus  betimes,  the  fairest  among  the  children  of 
men,  and  make  his  heart  a  temple  of  the  Holy 
Spirit,  Sir.ach  Ii.  18fF. — Wohlfarth  : — That  your 
youth  may  gladly  enjoy  youth,  that  the  tempter 
may  not  destroy  its  roses  and  cast  it  into  endless 
woe,  have  God  before  your  eyes,  ye  young  men 
and  maidens,  and  remember  the  serious  words: 
Every  one  who  forgets  Him,  He  will  summon  to 
judgment. 

Chap.  xii.  1-6.  LtJTHEU  : — Holy  Writ  calls  con- 
solation and  happiness  light,  and  tribulation  darh- 
7>ess,  or  night.  For  boys,  for  youth,  for  manhood, 
there  is  joy.  After  rain  comes  the  beautiful  sun- 
shine, i.  e.,  although  at  times  there  may  be  trihu- 
l.ation,  yet  joy  and  consolation  follow.  But  age 
has  no  joy  ;  the  clouds  return  after  the  rain  ; 
one  misfortune  follows  another. — Cramer  (ver. 
1)  : — Who  would  be  devout  must  begin  betimes  ; 
for  it  is  unseemly  to  offer  the  dregs  of  life  to  God, 
after  h.aving  given  his  blooming  youth  to  the 
devil. — [Matthew  Henry  (ver.  5): — -Man  goes  to 
"  his  long  home."  At  death  he  goes  from  this 
world  and  all  the  employments  and  enjoyments 
of  it.  He  has  gone  home;  for  here  he  was  a 
stranger  and  a  pilgrim.  He  has  gone  to  his  rest, 
to  the  place  where  he  is  to  fix.  He  has  gone  to 
the  house  of  his  world,  80  some  would  render  it; 
for  this  world  is  not  his.  He  is  gone  to  his  house 
of  eternity  (Beth  olamo).  This  should  make  ua 
willing  to  die,  that  at  death  we  go  home ;  and 
why  should  we  not  long  to  go  to  our  Father's 
house?  Ver.  6.  Death  will  dissolve  the  frame  of 
nature,  and  take  down  the  earthly  bouse  of  this 
tabernacle.  Then  shall  the  silver  cord  by  which 
the  soul  and  body  were  wonderfully  fastened  to- 
gether be  loosed,  that  sacred  knot  untied,  and 
those  old  friends  be  forced  to  part.  Then  shall 
the  golden  bowl  which  held  for  us  the  waters  of 


liil 


ECCLESIASTES. 


life  be  broken  :  then  shall  the  pitcher  with  which 
we  used  to  fetch  up  water,  for  the  constant  sup- 
port of  life,  iiQil  the  repair  of  its  decays,  be 
iinjkea,  eveu  «'  Ike  fotintam :  so  that  it  can  fetch 
uj>  ao  more  ;  and  tin  wheel,  all  those  orgau3  that 
serve  for  the  eolleeiitig  and  distributing  of  nou- 
rishment, shall  be  shattered,  and  disabled  to  do 
tlieir  office  any  more  The  body  has  become  like 
a  watch  when  the  spring  has  broken;  the  mo- 
tion of  all  the  wheels  is  stopped  ;  they  all  stand 
siiU;  the  machine  is  taken  to  pieces  ;  the  heart 
beats  no  more,  nor  does  the  blood  circulate. 

Ver.  7: — So  death  resolves  us  into  our  first 
principles.  Man  is  a  ray  of  heaven  united  to  a 
ciod  of  earth  ;  at  death  these  are  separated,  and 
each  goes  to  tiie  place  whence  it  came. — T.  L.] 

Vers.  6  and  7.  LurHEu: — It  is  not  defined 
v/here  the  spirit  goes,  but  only  that  it  returns  to 
God  from  whom  it  came.  For  as  we  are  igno- 
rant of  the  sjurce  whence  God  made  the  spirit, 
30  also  we  know  not  whither  (or  to  what)  it  re- 
turns. Comp.  HsNGSTESEEtiG  :  The  view  that 
the  individual  soul  returns  to  God.  is  supported 
by  the  fact  thai  it  bad  its  origin  immediately 
from  God.  According  to  this  passage,  creation- 
i.im  must  be  true,  although  it  is  a  truth  which, 
for  certain  signiticant  reasons  that  favor  tradu- 
ofiuism,  can  only  be  regarded  as  a  partial,  or 
iiae-sided  one.  It  is  important  that  tlie  two  ap- 
paretitly  opposing  views  should  be  reconciled  by 
something  common  to  both. 

ZocKLER: — Not  a  few  older  theologians  have 
endeavored  to  interpret  this  passage  (xii.  7j  in 
tlie  interest  of  a  one-sided  creationism  ;  e.  g., 
iiiERONVMUs,  who  says  ;  "They  are  to  be  con- 
temned who  hold  that  souls  are  sown  with  bo- 
dies, and  are  born,  not  from  God.  but  from  the 
bodies  of  the  parents.  But  since  the  ttesh  re- 
turn:»  to  earth,  and  the  spirit  to  God  >vho  gave 
it,  it  is  clear  that  God,  not  man,  is  the  parent  of 

*[Ther(.'  13  a  sense  in  wliich  creatiooism  may  be  helil  in  re- 
gpuct  'o  the  aiiinijil,  anil  evun  the  vegetable  lifit.  It  ia  not 
irratiotial,  it  is  not  nnSL-ripturil,  to  suppose  tb.it  in  every 
true  ■nmesia  ther;:  ia  a  going  on  of  tlie  olil  unspent  creative 
p.i'vi^r.  or  word,  acting  in  a  plane  above  the  oriiinary  inncha- 
ni'Ml  and  chemical  laws  which  God  lias  given  to  nature.  In 
A  stdl  higher  c<eiise  may  thia  be  held  of  the  human  genera- 
tion,^sjf  thi  individuil  as  well  as  of  the  first  generic  man 
(SHH  Ps.  cxxxix.  13-16;  Jer.  i.  4).  Anrl  yet  such  a  view  is 
conaistent  with  a  doctrine  of  traducianisni  th:it  connects 
every  man  with  the  first  man,  not  by  an  arbitrary  forensic 
decree,  or  appointment  from  without,  but  by  a  vital  union, 
a  psychological  continumce  of  the  same  being,  however 
great  the  mystery  it  may  involve.  There  is  ascbuol  of  theo- 
1  (giana  who  aay  that  ''in  same  way,"  by  God  a  appointment, 
we  are  so  connected  with  Adam  that  we  sin  '*  in  conse- 
quence "  of  his  sin,  and  suffer  "  in  consequence  "  of  liia  sin, 
though  each  succeeding  human  soul  is  born  separate  and 
pure.    There  is  another  school  that  brands  ttiis  with  heresy, 


souls.  To  this  the  traduoianist  replies  :  Kohe- 
leth  treats,  in  this  verse,  solely  of  the  creation 
of  the  first  man  (or  the  first  humanity)  *  and  of 
his  relation  to  God  (and  so,  at  leist  by  intima- 
tion, Luther  on  this  passage,  and  Cartwrigut 
in  Hen/slenberg,  p.  258) ;  but  they  are  not  able 
thereby  to  remove  the  partial  creationistic  sense 
of  the  passage.  Compare  Hengstenbero  and 
Vaihinqkr. 

WoLLE  : — Unblessed  is  the  old  age  and  death 
of  those  who  grow  old  in  the  service  of  sin.  On 
the  contrary,  a  conscience  kept  pure  from  youth 
up,  lightens  and  sweetens  both  the  toils  of  age 
and  the  bitterness  of  death.  Job  xxvii.  6. — Ber- 
LEB.  Bible:  — Souls  come  from  eternity  into  the 
world  as  to  a  stage.  There  they  manifest  their 
persons  (their  masks)  their  affections,  and  their 
passions,  whatever  is  in  them  of  good  or  bad. 
When  they  have,  as  it  were,  sufficiently  per- 
formed their  parts,  they  again  disappear,  and 
lay  otf  the  persons  that  they  have  represented, 
and  stand,  naked  as  they  are,  before  tlie  divine 
tribunal.  Universal  as  is  the  decree  that  all  men 
are  to  return  to  God,  there  is,  nevertheless,  a 
great  difference  in  them.  The  most  return  to 
him  as  to  their  offended  Lord  ;  but  some  as  to  the 
.\U-merciful,  their  friend  and  fatlier.  Because 
then  this  coming  to  God  is  certain  and  unavoid- 
able, it  should  be  our  most  necessary  care  that 
we  are  every  moment  concerned  as  to  how  we 
may  come  to  Him  rightly. — Vaiuinger  : — The 
divine  judgment  of  the  life  and  conduct  of  men, 
as  mentioned  in  chap.  xi.  9,  is  only  rendered  pos- 
sible by  the  personal  return  of  the  spirit  to  God. 
Therefore  in  youth  must  we  think  of  our  Creator, 
and  live  in  His  fear  (iii.  14  ;  v.  7) ;  for  the  spirit 
does  not  become  dust  with  I  lie  body  ;  it  returns 
not  to  the  universal  force  ol  nature,  but  because 
it  is  from  God  it  returns  to  God,  to  be  judged  by 
Him,  J.  e.,  either  to  be  blessed  or  condemned. 

or  treats  it  as  evasive,  and  claims  for  itself  a  higher  ortho- 
dox',' on  account  of  the  use  of  the  worda  "  fi-deral  headship." 
"imputation,"  e(c.,  whilst  they  equally  affirm  that  Ada.n'a 
posterity  are  not  morally  guilty  in  respect  to  the  first  ^in. 
It  is  a  representstive.  a  forensic  guilt,  though  involving  the 
most  tremendous  consequences.  Any  esseniial  d  ITcreiice 
tietween  these  is  not  easily  discerned.  Both  m:<ke  it  a  mat- 
ter of  outward  iind  arbitiary  institution,  as  long  H8  lliere  is 
denied  any  such  psychologi  al  and  oiitoli»giial  conneittoii 
between  us  and  the  first  man  as  grounds  this  "federal  head- 
ship" and  "  iiiipntatiiin,"  lus  well  as  this  "certain  conse- 
quence as  a  fact,"  on  a  remoter  ami  deeper  union.  The  first 
cissb  of  terms  are  very  precious  ones,  and  sustained  by  the 
figures  and  analogies  of  Scripture,  but  their  nieaning  col- 
lapses, or  becomes  arbitrary,  when  we  put  nothing  beyond 
tliem  as  a  fact,  however  inexplicable  that  tact  may  lie. 
Holding  to  such  deeper  union,  we  beiome,  indeed,  involved 
in  a  Tnetaphysical  mystery,  but  we  get  free  from  the  moral 
mystery,  which  ia  a  much  more  important  thing. — T.  L.] 


CHAP.  XII.  8-14.  165 


EPILOGUE. 


Revie^7  of  the  'whole,  and  Commendatory  Recapitulation  of  the  tmths  therein 

contained. 

Chap.  XII.  8-14. 

1.  With  reference  to  the  personal  worth  of  the  author. 

(Vers.  8-11). 

8  9  Vanity  of  vanities,  saith  the  Preacher ;  all  is  vanity.  And  moreover,  because 
the  Preacher  was  wise,  he  still  taught  the  people  knowledge :  yea,  he  gave  good  heed, 

1<I  and  sought  out,  and  set  in  order  many  proverbs.  The  Preacher  sought  to  find 
out  acceptable  words  :  and  that  which  was  written,  was  upright,  even  words  of  truth. 

11  The  words  of  the  wise  are  as  goads,  aud  as  nails  fastened  by  the  masters  of  assem- 
blies, which  are  given  from  one  shepherd. 

2.   With  reference  to  the  serious  and  weighty  character  of  hia  teachings. 
(Veks.   12-14). 

1 1  And  further,  by  these,  my  son,  be  admonished  :  of  making  many  books  there  is 
1-!  uo  end;  aud  much  study  is  a  weariness  of  the  flesh.     Let  us  hear  the   conclusion 

of  the  whole  matter :  Fear  God,  and  keep  his  commandments  :  for  this  is  the  whole 
l-t  duty  of  man.     For  God  shall  bring  every  work  into  judgment,  with  every  secret 

thing,  whether  it  be  good,  or  whether  it  be  evil. 

Ver.  9. — ns<-    The  primary  sense  of  this  root  must  be  the  ear,  or  hairing;  since  it  is  easier  to  understand  how  tha 

M-iist;  of  weighing  (as  it  is  in  the  Arabic  Ml)  came  from  that,  thiin  vice  versa.     The  latter  sense  is  either  by  a  very  natural 

ftgiirf.  or  from  the  r'-eemblance  of  a  balance  with  its  two  ears,  .ns  they  may  be  called.  Its  intensive  piel  sense  here  may 
denote  listening  atteutivirly,  as  a  prelude  to  judging,  or  the  act  of  the  mind  itself. 

[Ver.  11. — >li3pX    '^^^3    would  be,  according  to  the  common  usage,  "  masters  of  collections,"  or  of  gatherings. 

7^3,  however.  somVtim-'s  only  very  slighily  nioJifies  the  meaning  of  the  following  word,  and  there  is  nothing  in  the  way 
of  it^  liaving  the  oltjfcfive  sense,  like  other  »,imilar  auxiliary  woras:  "objects  of  collections,"  rather  than  "  makers  of  col- 
lections,"— the  things  gathered  rather  ihan  the  gatherers.  Sj  Hitzig  views  it.  who  has  rendered  it  simply  gesamnwJteil, 
that  IS.  colUcianra  or  i;ollectiOQ8.  In  this  way  alone  does  it  make  a  true  parallel  with  tlie  *■  words  of  the  wise"  in  the  pre- 
vious number :  "  their  gathered  sentences,"  as  we  have  rendered  it  in  the  Metrical  Version. — T.  L.] 
[Ver.  12. — C3'130-    See  remarks,  p.  3U.— T.  L.J 


EXEGETICAL  AND  CRITICAL. 

This  concluding  discourse  opens  purposely  with 


verse  8  is  to  be  connected  with  what  follows,  io 
accordance  with  most  of  the  older  commeiitators"' 
(,'ilso  with  Dathe,  Umbreit.  Vaihixgf.b,   Hkno- 


thit  sentence  which  opened  the  book  (1,  2),  i  stenberg,  Hahn,  e^c.)  nnd  is  to  be  considered  as 
namely,  with  a  lamentation  over  the  vanity  of  [  an  introductory  formula*  of  the  Epilogue,  pur 
all  earthly  things.  This  exclamation  cannot  be  '  posely  conforming  to  the  beginning  of  the  whole, 
considered  as  a  conclusion  to  what  precedes,  be-  '  This  view  is  also  strengthened  by  the  circuni- 
cause  the  wry  words  that  immediately   precede    stance  that  the    1     at  the  commencement  of  the 

(ver.  7)  had  opened  the  view  to  something  that  i  -r;zr '- — — ; ' 

,  I     *  [The  correctness  of  this  would  depend  entirely  upon  the 

is  not    73n,   but  the  vanquishine  of  afl    □''7371,  :  view  we  tnke  of  the  precedinu  description.  If  it  is  the  old  ago 

V  v  _  _^  ^  ■  T-:      of  the  sensualist,  Ihe  "aged  sinner."  as  Watts  rails  him,  and 

and  because,  especially  in  the  last  section  of  the    "■*  w-e  have  maintained  in  the  note  preceding  the  exegeiical 

fourth  discourse,  the    "reference  to  the  vanity  of    re"'arks  on  the  section,— ihen  this  excbmiation:  Oh,  vauiiy! 

,i.„  1  ]  .1  ..  •  1         ..     I  *    .,        all  canity!   would  be  a  very  appropriate  close.     At  the  bi-- 

the    world,    or    the   negative   side  nt    the  truths    gi„nj„„  of  this  scholium  it' would  seem  out  of  place  under 

taught  by   the  author,   had  fallen   muoli    behind    any  circumstances,  except,  perhaps,  as  an  imitation  of  the 

the  positive  ideas   of  zeal   in    vocation     cheerful    '"Sinning  of  the  book,  for  which  there  can  be  assigned  no 

i- i-r  J  £•  ^  nt     1   ,  .  •  .         ,  Tegison  ill  any  connection  it  has  with  wliat  follows,  whether 

joy  ot  life,  and  tear  ot  trod  (as  not  vanities,  but    regarded  as  all  appended  by  a  scholiast. or.  which  is  the  most 

as  virtue  conquering  vanity).      Unlike  the  divi-    |iroii:ible  view,  ih.it  vers  0.  Hi  are  an  lu-ertidjowi:  note  bv 

sion    followed    by    DE     Wettk,     Ko.st>'.R.     RosE-i-    '"'u'-  '.th.-i   Inn^l,  intended  to  call  special  attention  to  the 

,-  •'        .,  ,,  ,,  w-ightv  cn'-liiding  words  that  follow  from  the  original  au- 

UUKl.LER,  K.NOBEL,   t.WALD,  H  ITZIO,   KlsTEB,  elc,     (bur.     These   are  clearly  poetry,  and  as    rhythmical  as  any 


TOG 


ECCLESIASTES. 


ninth  verse  presents  this,  not  as  an  introduc- 
tory verse,  but  as  the  ooniinuiition  of  something 
alreaJy  begun,  whilst  on  the  contrary  the  ex- 
pression CD'^^n  '73n,  ver.  8,  according  to  the 
.inalogy  of  chap.  i.  '2,  is  clearly  used  as  an  intro- 
ductory formula.  The  object  of  this  fornjula  at 
the  opening  of  the  epilogue  is  again  to  present  to 
the  reader  the  negative  summation  of  the  obser- 
vations and  experience  of  the  author,  the  fact  of 
the  vanity  and  perishability  of  all  earthly  things 
in  order  subsequently  to  establish  the  correctness 
of  this  result  by  a  double  testimonj' : — 1.  By  vin- 
dication of  the  moral  weight  of  the  personality 
of  the  author  as  a  genuinely  wise  man  and 
teacher  of  wisdom  (vers.  9-11) :  2.  by  referring 
to  the  very  serious  and  important  character  of 
the  precepts  laid  down  by  him  (vers.  12-14). 
These  two  divisions  are  characterized  by  equal 
length   and  analogous  construction*   (t.  e.,  that 

they  both  begin  with  IjTl  "and  moreover")  as 
skilfully  planned  strophes  or  executions  of  the 
theme  contained  in  ver.  8,  and  not  as  two  mere 
postscripts  of  the  author  added  as  by  ch.ance 
(Hitzig)  ;  whilst  in  the  bitter  tlie  positive  result 
of  the  religious  and  moral  observations  of  the 
Preacher  appears  again  in  the  most  significant 
and  precise  form  possible  (ver.  13),  strengthened, 
too,  by  an  addition  (ver.  14)  which  presents 
most  clearly  the  correct  intermediation  of  the  po- 
sitive with  the  negative  result  in  ver.  8,  and  thus 
affords  the  only  true  solution  of  the  great  enigma 
from  which  chap.  i.  2  had  proceeded.  This  so- 
lution consists  simply  in  pointing  him  who  is 
discontented  and  anxious  about  the  vanity  and 
unhappiness  of  this  life,  to  the  great  day  of  uni- 
versal reckoning,  and  in  the  inculcation  of  the 
duty  of  deferential  obedience  to  a  holy  and  just 
God, — a  duty  from  wjiich  no  one  can  escape  with 
impunity.  As  this  epilogue  is  in  reality  the  first 
to  offer  the  key  to  the  correct  understanding  of 
the  whole,  (for  the  sum  of  the  previously  deve- 
loped precepts  of  wisdom,  is  given  neither  so 
clearly  nor  impressively  in  chap.  xi.  1-12,  7,  as 
is  the  case  here)  we  clearly  perceive  the  untena- 
bility  of  that  hypercritical  view  (v.  D.  Palm,  Do- 
DEELEiN,  Bertbold,  Knobel,  Umbreit,  and,  to 
a  certain  extent,  also,  of  Hekzfeld)  which  de- 
nies the  authenticity  of  these  closing  verses  (from 
Ter.  9).  For  a  special  refutation  of  their  argu- 
iincnts  comp.  the  Int.  ^  3,  Obs. 

2.  First  strophe.  Vers.  8-11.  The  negative  re- 
sult of  the  book,  attested  in  its  truth  and  import- 
".nce  by  reference  to  the  personal  worth  of  the 

ttiing  in  the  hook.  Such  insert^^d  scholia  phonld  c  eate  no 
mure  difficijlty  tiian  tlieir  evident  apitearancf  in  Geue-'is,  and 
eli^ewhert'  in  tlie  Pentateiicb.  Tlie  remark  tli:tt  tolluws, 
al)Out  the  fi.rce  of  tlie  conjunetion  1  ha<  no  weifllU  wiiat- 
ever.  It  is  so  often  nsed  as  a  mere  transition  particle;  ami 
tile  idea  of  any  Io;^ical.  or  even  rhetorical,  connection  lie- 
tween  the  exclamation  and  tlie  plain  prosaic  annotation  that 
follows  is  alisurd. — T.  L.] 

*[It  should  lie  said,  rather,  that  the  two  divisions  are 
made  by  the  9  and  10,  on  the  one  hand,  ami  all  that  follows 

on  the  other.     The  fart  that  ver.  12  begins  with  ^n*1  is  of 

no  importance  in  tliis  respect.  But  that  which  ha-s  a  derirled 
bearing  on  the  division  is  overlooked,  namely,  that  the  first 
(9  and  10)  is  the  pl.ainc-st  prose,  whilst  the  second  (t'epinning 
with  the  11th  I  most  clearly  returns  to  the  poetical  both  in 
thought  anri  du'tinn. — a  fact  which  show.-  that  the  first 
belongs  to  a  scholiast,  the  second  to  the  main  and  original 
author  of  ttiu  book.     See  the  Metrical  Ve^^ion. — T.  L.] 


author  as  a  genuine  teacher  of  wisdom.  For 
verse  8  see  partly  the  previous  paragraph  (No. 
1),    and   partly    the   exegetical   illustrations   to 

chaps.  1  and  2.  For  the  name  nSilp  (here  with, 
out  the  article)  see  the  Intr.,  ^  1.  Ver.  9.  And 
moreover  because  the  Preacher  was -wise. 

1/1"!  (used  substantively) :  "  and  the  remainder" 
(comp.  1  Sam.  xv.  15),  is  here,  and  in  verse  12, 
clearly  equivalent  to:  "and  there  remains,' 
namely,  "to  say."  The  indirect  construction 
follows  here,  introduced  by  V  (comp.  the  Lat. 
ratal,  ul,  etc.),  whilst  in  ver.  12  we  find  the  di- 
rect construction  (comp.  the  Lat.  Quod  rettnl.  or 
Ceterum).     Gesenius,  Winer,   Knobel,   V.mhin- 

GER,  etc.,  translate  ri'nu'   1^*1    "  and  moreover, 

T  T  V  ■"    ; 

because,"  and  therefore  accept  this  clause  as 
preliminary,  letting  the  subsequent  one  com- 
mence with  ^1>,'  (Luther  does  the  same:  "This 
same  Preacher  was  not  only  wise,"  etc.;  and  so, 
in  sense,  the  Vulgate:  "Cumque  esset  saj>ieni(f.!i- 
mus  Ecclesiasies  ").  But  this  is  opposed  partly  by 
the  analogy  of  the  commencement,  v.  12.  and  part- 
ly by  the  circumstance  that  the  11^'  alone  could 
scarcely  introduce  the  secondary  clause.  HENtisT. 
correctly  remarks  concerning  CDjn :  "A  wise 
man,  not  in  the  sense  of  the  world,  but  of  the 
kingdom  of  God,  not  from  one's  self,  but  from 
God  (comp.  ver.  11),  so  that  this  passage  is  not 
in  contradiction  with  Prov.  xxvii.  2:  'Let 
another  man  praise  thee,  and  not  thine  own 
mouth;  a  stranger,  and  not  thine  own  lips.' 
And  nevertheless,  Solomon  could  hardly  have 
spoken  thus  of  himself  without  incurring  the 
(V-'nsure  of  self-praise.  And  even  another,  %vho 
had  written  this  with  reference  to  him,  would,  in 
reality,  have  expressed  something  insipid  and 
inappropriate,  in  case  he  really  had  the  historic 
Solomon  in  his  eye.  For  which  reason  the  ficti- 
tious character  of  Koheleth,  or  his  merely  ideal 
identiij'  with  Solomon  is  quite  apparent. — He 
still  taught  the  people  knowledge. — For 
'Wy  at  the  beginning  of  a  sentence,  comp.  Gen.  xix. 
12:  Micah  vi.  Hi;  Job  xxiv.  20. — Yea,  he  gave 
good  heed,  and  sought  out,  and  set  in  or- 
der many  proverbs — JIN  "to  consider,  lo 
weigh,"  the  root  of  lU'JINO  "balances."  This 
verb  in  conjunction  with  thefoUowing  '^pni  shows 
the  means  whereby  he  "set  in  order"  (Jpri  comp. 
chap.  i.  15;  vii.  13),  many  proverbs.  This  pro- 
duct was  the  result  of  careful  investigation  and 
reflection — a  relation  of  the  three  verbs  to  one 
another,  which  is  clearly  indicated  by  the  ab- 
sence of  the  copula  before  the  third  :  |pn  ;  comp. 
Gen.  xlviii.  14;  1  Kings  xiii.  18 ;  Ewai.d,  |  333  c 
— By  the  "many  proverbs  "  (H^'in  as  in  v.  7  ; 
xi.  8),  the  author  evidently  does  not  mean  those 
mentioned  in  1  Kings  v.  12,  but  rather  those  say- 
ings of  Solomon  that  are  contained  in  the  Book 
of  Proverbs;  for  he  imitates  mainly  these  latter 
in  his  own  contained  in  this  book. — Vej".  HI. 
The  Preacher  sought  to  find  out  accept- 
able words. — ]'3n"''^3T,  pleasant,  agreeable 
words  (7.oyov  ;fnp(rnf,  Luke  iv.  23).  comp. 
ysn    "JDN  Isa.  liv.  12.    Here  are  naturally  me::ni 


CHAP.  XII.  8-14. 


167 


words  acceptable  not  to  the  great  mass,  but  to 
tiei-ious    minds,  heavenly  inclined,  and   seeking 
wisdom;     words    of  honeyed   sweetness    in    the 
sense  of  Ps.  xix.  11,  verba  quie.jtn-e  meritoque  de-  \ 
siderari  et  placere  debenl,  tamquam  divinm  virtuds  et 
cf.rlitudinis  (S.  Schmidt).     The  expression  ySV) 
can    scarcely   relate   to   mere    acceptability  and 
adornment  of  the  form  of  speech  (as  asserted  by 
HirziG  and  Elster).— And  that  which  was 
Twritten  was  upright,  even  ■words  of  truth. 
The  passive  participle  2inD1  expresses  that  which 
was  written  by  the   author   in   consequence   of 
seeking  after  acceptable   words;     hence   Hekz- 
FELD,  and  after  him,  Henoste.nberg  and  Elster, 
are  correct:   ''and  thus  then  was  written  what 
was  correct ;"  Ewai,d  and  V.\ihinoer,  on  the  con- 
trary, render    erroneously  :   "  but  honest  words 
were  written,"  which  adversative  rendering  of 
the  conjunction  is  decidedly  injurious  to  the  sense 
and    opposed   to  the  text.     HiTZio  reads   3in31 
the    infinitive    absolute:     "to  find    (NVQ/)  "id 
write;"  but  this  change  is  quite  as  unnecessary 
as  the  adverbial  rendering  of  IE?'  in  the  sense 
of  "correct,  honest,"  which  latter  rendering  is 
also  found  in  Luther,  Knobel,  V.iihingee,  El- 
ster, etc.     It  is  ^'tty'O  that  expresses  this  ad- 
verbial sense  every  where  else  (Song  of  Solomon 
i.  4;     vii    HI;    Prov.   xxiii.    31;     Ps.    Iviii    1). 
Ity'  is,  on  the  contrary,  here,  as  every  where,  a 
substantive,    meaning    straightforwardness,   up- 
rightness;  and   that  in   which  this   uprightness 
consists  is  expressed  by  the  words  in  apposition, 
nOX   "131 — "words    of     truth,"    i.  e.,    in    true 
teaching,  acceptable  to  God.  and  therefore  bring- 
int'  blessings  ;   teachings  of  the  genuine    "  hea 
venly  wisdom."     (7omp.  Prov.  viii.  6-10;  James 
iii.   17. — Ver.   11.    The  words  of  the   wise 
are   as  goads. — The  author,  by  bringing  "the 
wcjrds  ot  truth"  under  the   general  category  of 
•'  words  of  the  wise  "  ((.  e.,  of  those  ethical  pre- 
cepts as  they  issue  from  the  circles  of   the  Cha- 
kamim,  to  which  he  himself  belongs  according  to 
ver.  9),  lends  to  them  so  much  the  more  weighty 
significance    and   authority  ;    for  all  that  can  be 
said  in  praise  of  the  words  of  the  Chakamim  in 
general  must  now  especially  avail  .also  of  his  pro- 
verbs    and      discourses.        Hence     the    phrase 
i^'ODn   '13T    would   be  more  fittingly  rendered 
by:   "Such  words  of  wise  men  "  (comp    Hitzig). 
HEXfiSTEXBERG  takes  too  narrow,  or,  if  we  will, 
too   broad   a  view  of  the   idea  of   "  wise   men," 
when  he,  in  connection   with   older    authors,  as 
LiTTHKR,  RiMBAcn.  St\bke,  elc  .  sees  therein  only 
tlie  inspired  writers  of  the  0.  T.,  or  the  authors 
of  the  Canonical  Books  ;   according  to  which  this 
verse  would  contain  a  literal  and  direct  self-can- 
onization.    But  this  is  opposed  by  the  fact  that 
^D"DDn  elsewhere  always  means  the  authors  of 
tlie  characteristic   Proverbial  wisdom,  or  Chok- 
niah,  the  teachings  of  the  Solomonic   and  post- 
Solomonic    era,  which    is    to    be    clearly  distin- 
guished  from   the  prophetic  and  lyrico-poetical 
[Psalmistic]    literature    (see    1    Kings  iv.   30  f ; 
I'rov    i.  6;    xxii.  17.   Jer.    xviii.    18;    and  comp. 
\'i  of  the    General  Intr.  to  the  Solomonic  litera- 
ture. Vol.  XII.,  p.  8f.),  so  that  Moses,  Joshua, 


Samuel,  David,  etc.,  could  not  possibly  have  been 
reckoned  in  this  category.     This  is  quite  apart 
from   the  fact  that  such  a  self-canonization  ex- 
pressed   in    the    manner   aforesaid,  would  have 
been   neither    especially  appropriate    uor    suffi- 
ciently clear.     nijb")13,   "like  goads,"  i.  e.,  en- 
dowed   with    stinging,    correctly    aiming,    and 
deeply  penetrating  etfect,  ''verba,  quie  aculeorum 
inslar    alie    descendant   ui  pectora  hominum,  mqtie 
manentinfixa"  (Gesenius;  comp.  Ewald,  Hitzig, 
Hexgstesbekg  and  Elster).     It  is  usually  re- 
garded    as     "ox-goads"     (Scptuagint,     uj     rd 
flo'viievTjm;   Targ.,  Talm.,  Rabb..  and  most  of  the 
moderns).     But  JUIT  or  plT   (1  Sam.  xiii.  21), 
neither  means  specially,  according  to  its  etymo- 
logy, a  goad  to  drive  cattle,  nor  does  the  parallel 
"as  nails"  lead  exactly  to  this  special  meaning, 
to  which  the  plural  form  of  the  expression  would 
not  be  favorable.     Neither  is  it  the  case  that  all 
the  words  of  the  wise,  nor  especially  all  the  pro- 
verbs of  this  book,  are  of  a  goading,  that  is,  an 
exhortatory,   nature,  as    Hitzig   very   correctly 
observes.     Therefore  we  must  stop  at  the  simple 
meaning  of   "goads,"   and  interpret  this  to  sig- 
nify the   penetrating  brevity,   the  inciting   and 
searching  influence  of  these  precepts  of  wisdom 
of  Koheleth  and  other  wise  men. — And  as  nails 
fastened  by  the  masters  of  assemblies. — 
.\s  tlie    "  fastened  nails"  doubtless  form  a  syno- 
nym to  the  "goads,"  so  the  masters  of  assem- 
blies,   literally    "the    colleagues  of    the   assem- 
bly"  [niapK  'S^^a  comp.   chap.  x.  11,20 ;  Prov. 
i.  17;  Isa    xli.  15]  can  only  be  another  expres- 
sion for  those    "words  of   the  wise."     We  are 
therein  to  understand  collected  maxims  of  wis- 
dom, united  into  one  assembly  or  collection,  and 
not  merely  well  connected  proverbs,  as  Ewali> 
and  Elster  would  have  it ;  for  the  verb  -"IDN  docn 
not  refer  to  the  excellence  and  perfection  of  the 
collection  ;   neither  does  the  figure  of   the  nails, 
which,  at  most,  leads  to  the  idea  of  juncture,  and 
not  to  that  of   a  specially  beautiful  and  harmo- 
nious order.     Highly  unfitting   also  is  the  inter- 
pretation of  r\13pK    "7^'3  as  "masters  of  assem- 
blies" (Luther),  I.  e  ,  partakers   in  learned  as- 
semblies   [Gesenius]    or   principals    of  learne<l 
schools,  teachers  of  wisdom  [Vaihinger,  etc.},  or 
even  authors  of  the  individual  books  of  the  sa- 
cred national  library,  or  authors  of  the  separate 
books  of  the  Old  Testament  Canon  [Hengsten- 
berg).     This   personal   signification  of   the   ex- 
pression  is  forbidden  once  for  all  by  the  paral- 
lelism with  the  "words  of  wi.«dom  "   in  the  first 
clause. — 'Which  are  given  from  one  shep- 
herd.— That  is,  in  so  tar  as  tlie    "words  of  tlio 
wise  "   in   the  preceding   book  are   united,  they 
proceed  from   one   author,  who  was  not  only  a 
wise   man,  but   a    "shepherd"   in   the  bargain, 
i.  e.,  a  wise  teacher,  the  leader  of  a  congregation, 
an  elder  of   the  synagogue.      For  this  sense  of 
"shepherd"  as  chief   of  a  school,  or  a  priestly- 
teacher,   comp.   Jer   ii.  8;   iii.  l-J:   x.  21  ;   xxiii. 
4.     The  oneness  of  the  authorship  is  here  thus 
pointedly  expressed  by  way  of  contrast  to  the 
many  "wise  men"  in  the  first  clause.     To  refer 
the  expression  to  God  [Hiebon  ,  Geieb,  Michae- 
Lis,  Starke,  Hengstenberg,  Herzfeld,  Knobel, 


168 


ECCLESIASTES. 


elc.'j,  is  quite  as  arbitrary  as  a  reference  to  Moses 
[Targ.],  to  the  historic  Solomon  [Jablonski, 
elc],  to  Zeruhbabel  [Grotius],  or  as  the  emen- 
dation nj'''3  for  n;i.''lO  by  virtue  of  which  HiT- 
iiG  translates:  "  wliich  are  given  united  as  a 
pasture"  [reading  'JjlJ  instead  of  'JHl] 

3.  Second  strophe.  Ver  12-14.  The  positive 
result  of  the  book  as  a  self-speaking  testimony 
for  the  truth,  worth,  und  weight  of  its  contents  — 
And  further,  by  these,  my  son,  be  admon- 
ished.— The  word  n^no  is  closely  but  impro- 
perly connected  by  the  Masoretic  accentuation 
with  ^ri'l  (it  can  as  well  be  absolute  as  in  ver  9 
above)  :  it  refers  to  the  "  words  of  the  wise 
given  by  one  shepherd,"  contained  in  ver.  11, 
and  thus,  in  short,  to  the  maxims  of  this  book 
[not  of  the  entire  Old  Testament  Canon,  as 
Heng.stenberg  thinks].  "From  them"  [comp. 
Gen.  ix.  11 ;  Isa.  xxviii.  7],  the  reader,  the  "son  " 
of  the  wise  teacher,  is  to  be  admonished  For 
^J3  "  my  son,"  which  is  equivalent  to  my  scholar  , 
compare  Prov.  i.  8;  x.  15;  ii.  1,  etc.,  and  for 
inin  ••  be  admonished,"  *■  accept  \visdom,"  chap 
iv.  13,  preceding. — Of  making  many  books 
there  is  no  end. — That  is,  beware  of  the 
unfruitful,  even  dangerous,  wisdom  which  others 
[partly  in  Israel,  partly  among  the  heathen,  e  ff., 
Egyptians,  Persians,  Greeks,  etc. — Comp  Intr., 
§3,  Obs  ]  endeavor  to  spread  and  inculcate  in 
numberless  writings  *  It  is  not  worldly  lilera 
tore,  in  general,  in  contrast  to  the  spiritual  lite- 
rature of  Divinely  inspired  writings,  against 
which  the  author  utters  a  warning  (Hengsten- 
berg),  but  the  useless  and  deceitful  literature  of 
others  which  he  contrasts  with  that  genuine 
wisdom  taught  by  him.  The  countless  elabora- 
tions of  false  philosophers  [Col.  ii.  8],  as  they 
already  then  in  the  bloom  of  Hellenistic  sophistry 
were  beginning  to  till  the  world,  are  presented 
to  his  readers  by  way  of  warning,  as  a  foul  and 
turbid  flood  of  perverted  and  ruinous  opinions, 
by  which  they  ought  not  to  permit  themselves  to 
be  carried  away.  IIerzfelu  lakes  the  intinitive 
nityj?  as  a  genitive  dependent  on  Yp  j'N,  and 
renders  T'K  in  a  conditional  sense,  "  to  making 
many  books  there  would  be  no  end  "  Hitzig 
opposes  this  rendering,  but  improperly  takes 
YP  "X  as  a  mere  adverbial  modifier  to  n3"in 
instead  of  the  HSO  elsewhere  customary  in  such 
connection,  ami  hence  translates  "the  making  of 
vert/  many  books,"  requiring  much  exertion  of 

the  mind  (jn?)  "is  weariness  of  the  body." 
Thereby  Kohelelh  would  give  his  reailers  to  un- 
derstand that  he  might  have  written  for  them 
whole  books  filled  with  maxims  of  wisdom  (comp. 
Jolin  xxi.  25),  but  would  rather  not.  do  this,  as 
being  useless  and  fatiguing.  But  the  term  '■  in- 
finitely many"  would  then  involve  a  very  strong 

*[See  the  remarks  in  Appendix  to  Tntroduction.  p.  :^0,  on 
lID'"1D0  *is  relerring  heie  to  this  vcr.v  lioolt  of  Kolieletli  it- 
fl{. — liiH  plilriil  either  <1enolin'.r  chapter-,  or  parti  of  one 
tre.iti.se,  iw  the  term  is  used  l-y  Greik  .-tuil  Litin  writers,  or 
hcing  equivalent  to  troAAd  ypa/i/iaT-a,  or  mttltit  titeriE,  "  much 
writins:."'  It  may  be  ifn'icreii.  therefore,  rollectively,  or  in 
1h<' sini;ular :  "in  maliiiiK  a  great  hook  tliere  in  no  end." 
It  is  an  enill^sH  a  useless,  labor.  What  is  already  written 
IB  enough;  '-Oierelore  let  us  hear."' f(c. — T-  L.] 


hyperbole;  and  the  equality  and  rhythmical  har- 
mony of  the  construction  would  be  too  much  de- 
stroyed by  such  an  affirmation  of  two  subjects  for 
the  predicate  "ity3  n;?J". — And  much  study, 
Namely,  the  study  of  many  books,  much  reading 
( Abiln  Ezra,  Ewald, Vaihingee,  Elstek,  etc. )  no! 
the  writing  of  books  (Hitzig),  nor  the  thirst  af- 
ter knowledge  (Hengstenbebg),  nor  preaching 
(Luther,  Haun,  etc.), — these  are  all  renderings 
at  variance  with  the  simple   and  clear  sense  of 

n3in  jnV — is  a  -weariness  of  the  flesh. — 
Vaiuinger  correctly  says,  "  the  passion  for  read- 
ing, which  weakens  mind  and  body,  whilst  fruit- 
ful I'eflection  strengthens  both.  Such  a  morbiti 
desire  corresponds  entirely  with  the  later  .Jewish 
eras.*  See  above,  chap.  i.  18 — Yer.  13.  Let  us 
hear  the  conclusion  of  the  whole  matter  : 
In  contrast,  that  is,  to  this  useless  making  of 
many  books  and  much  reading.  ^^10.  "  the  end" 
(comp  iii.  11,  vii  2)  does  not  literally  signify 
the  sum  of  all  that  has  been  previously  said,  but 
the  limit  which  the  author  wishes  just  now  to 
set  to  his  discourse,  the  practical  conclusion  by 
which  we  are  to  abide.  Therein  we  see  that  it 
is  not  the  total  and  all-comprehending  result  of 
bis  observations  and  teachings,  but  only  the  po- 
sitive or  practical  side  of  this  result  (in  contiast 
to  the  negative  one  expressed  in  ver.  8)  that  he 
will  now  express  in  the  following  maxim:  see 
above  No.  1  — 131    points,  even  without  an  ar- 

TT 

tide,  to  the  precise  discourse  of  this  book,  and 
therefore  to  the  entirety  of  f^^np  "?^'!  (comp- 
i.  1,  and  for    131    in  this  collective  sense,  see  1 

Sam.  iii.  17;  Joshua  xxi.  43,  etc.)  1271  isreally 
in  apposition  with  131,  consequently,  when 
strictly  taken  is  to  be  translated,  "  the  end  of  the 
discouree, — of  the  whole,"  and  not,  "the  end  of 
the  whole  discourse."  And  therewith  it  is  in- 
deed intimated  that  in  the  end  of  the  discourse 
the  whole  is  included,  or  that  the  final  thought  is 
the  ground  thouglit  (or  at  least  one  principal 
thought);  comp.  Hengstesberg  and  VAiHiiVoEB. 
Observe  also  that  by  the  mutual    i'0il>2    "let  us 

hear,"  the  author  subjects  himself  to  the  abso- 
lute commandment  of  fearing  God  and  obeying 
Him. — Fear  God,  and  keep  His  command- 
ments Literally,  "God  fear" — the  object  of 
fear  emphatically  placed  before,  as  in  Chap.  v.  7. 
— For  this  is  the  whole  duty  of  man. 
There  is  an  ellipsis  of  the  verb  in  the  original, 
for  which  comp.  chap.  ii.  12;  Jer.  xxiii.  5;  xxvi. 
9.  The  correctness  of  our  rendering,  which  is 
the  same  as  Luther's  ("  for  that  belongs  to  .all 
men")  is  confirmed  by  verse  14,  where  we  are 
informed  of  a  divine  judgment  of  all  men  regard- 

*  (There  is  no  maintaining  this  nnleis  the  date  of  Koheleth 
is  lirought  down  to  a  period  nearly,  if  not  quite,  cotempora- 
neous  with  the  Christian  era.  Even  then,  there  was  no  such 
establishment  of  Jewish  schools,  or  spread  of  Jewish  books, 
as  would  render  credible  the  existence  atnong  them  of  such 
a  Lesewuth,  or  Le^esucht  ("* passion  for  reading."  "morbid 
desire  for  reading")  as  is  here  spoken  of  by  ZiicKLER  and 
IIlTZiu.  Such  an  idea  is  not  hinted  at  in  the  New  Testa- 
ment. All  this  shows  the  difficulty  of  finding  any  place  for 
this  tinek  of  Ivoheleth  between  the  time  of  Solomon  and  that 
of  Christ.  The  application  of  such  a  remark  to  the  tini'--  "f 
Malachi  would  be  utterly  absurd. — T.  L.] 


CHAP.  XII.  8-H. 


i.;s 


ing  their  works.  The  Vuli/dte,  Ew.\ld,  Herz- 
FELU,  ami  Elster  say,  "  Cor  that  is  the  whole 
man,"  which  is  as  much  as  saying,  ''  thereon  rests 
his  entire  fate."     But  this  sense  would  be  very 

obscurely  expressed ;  and  CDlxn~^3,  more- 
over, never  means  "  the  whole  ni;in,"  but  *'  every 
man,'  "all  men.*  Ver.  14. — For  God  shall 
bring  every  wrork  into  judgment,  -with 
every  secret  thing.  (Zockler  renders: 
"Judgment  upon  every   hidden   thing").      This 

direct  connection  of  C3'?J^J"73  ijf  with  the 
preceding  DDi^/pJl  is  sustained  by  the  construc- 
tion of  the  verb  ibiliy  in  Niphal  with  7^',  Jer. 
ii.  35,  as  well  as  by  ihe  I'rcq^ueut  use  of  "?J7  iu 
the  sense  of  "  on  account,"  "concerning  "  The 
view  of  HiTzio  that  7j?  here  stands  for  7,  the 
particle  of  relation,  is  too  artificial,  as  is  that  of 
Vaihinger  and  H-\HN,  that  v^*^;^^  "together 
with  every  secret  thing."  The  natural  meaning 
is,  the  judgment  in  the  next  world,  as  also  in  ch. 
xi.  9,  not  simply  that  which  is  executed  in  the 
ordinary  development  of  this  world.  This  view 
is  supported  also  by  the  addition,  "  every  secret 
thing,"  compared  with  Rom.  ii.  16;  1  Cor.  iv. 
5,  as  well  as  by  the  subsequent,  "  whether  it  be 
good,  or  whether  it  be  evil,"  compared  with  2 
Cor.  V.  10;  John  v.  29,  etc.  Slill  the  present 
judgment,  executed  in  the  history  of  the  world, 
may  come  into  consideration,  here  as  well  as  in 
chap.  x:.  9,  and  Psa'm  xc.  8.  (Comp.  John  iii. 
17ft.  ;   Eph.  V.  Iii,  elc). 

DOCTRINAL    AND    ETHICAL. 

(  Wilk  Uomilctical  II till sy 

The  ground  thought  of  this  clo.^ing  section,  as 
already  developed  in  No.  1  of  the  exegetical  il- 
lustrations, is  about  as  follows  :  The  speech  of 
the  truly  wise  man  infallibly  proves  itself  to  be 
such  by  its  inner  strength  and  truth  ;  its  ell'ect, 
penetrating,  like  goads  and  nails,  deeply  into 
the  he.art,  sharpening  the  dull  conscience,  might- 
ily summoning  the  whole  man  to  the  fear  of 
God  and  obedience  to  Hissacred  commandments, 
testifies  in  the  mostdirect  manner  to  its  harmony 
with  the  word  of  God, — yes,  even  to  its  divine 
origin  and  character.  It  is  the  voice  of  eternity 
in  time,  of  the  imperishable,  ever-living  truth, 
rescuing  us  from  sin  and  death  in  Ihe  midst  of 
the  vanity  of  this  world.  Thus  is  it  to  be  un- 
derstood when  the  preaclier  of  the  genuine  truth 
proclaims  to  his  hearers  these  two  great  truths 
of  revelation  :  "All  is  vanity,"  and,  "  Fear  God 
■and  keep  His  commandments,"  and  thus  it  guides 
them  to  a  correct  knowledge  of  sin  as  well  as  of 
the  way  of  salvation,  —  of  the  law  as  of  the 
gospel. 

In  accordance  with  this,  the  theme  for  a  suc- 
cinct hoiniletical  treatment  of  the  section,  would 
be  about  the  following  :  Of  the  inward  powerand 
truth  of  the   divine   word,    as   is   showu   in    the 

*[73,  m  tlie  construct.  Btate,  rather  means,  "the  whole  of 

T 

man."     TbR  other  expression,  •■tvery  man,"  miglit  have  tlie 

construct,  form,  bnt  73.  t\v  nhen[nt'\,  "ith  or  without  the 
atticle,  wuul'J  be  the  befit  auapteii  to  il. — T.  L.1 


preaching  of  the  law  and  gospel  (of  repentance 
and  faith)  as  the  immutably  connected,  and  fun- 
damental elements  of  divine  revelation. — Or,  the 
knowledge  of  the  vanity  of  all  earthly  things  a^ 
the  foundation  for  the  knowledge  and  inheritance 
of  heavenly  glory. — Or  :  Of  the  wholesomeness 
of  the  wounds  inflicted  by  the  goads  of  the  di- 
vine word. 

HOMILETICAL  HINTS  TO  SEPARATE  PASSAQES. 

Vers.  9  and  10.  Cramer: — It  is  not  enough 
that  a  teacher  be  simply  learned  unto  himself; 
it  is  his  duly  to  serve  others  with  Ihe  talent  that 
God  has  given  him,  and  not  to  bury  it. — Starkt,: 
— He  alone  is  skilful  in  leading  others  into  the 
way  of  truth  who  himself  has  been  a  pupil  of 
truth,  who  has  been  instructed  in  the  school  of 
Jesus.  Geier  (ver.  10) : — Every  one  who  speaks 
or  writes  should  endeavor  with  all  zeal  to  pre- 
sent nothing  but  what  is  just,  true,  lovely,  and 
edifying,  Phil.  iv.  8;   1  Peter  iv.  11. 

Vers.  II  and  12.  Brenz: — Unless  you  lay  the 
foundation  of  faith  in  the  word  of  God,  you  will 
be  Ihe  sport  of  every  wind  ;  much  reading,  fre- 
quent hearing  of  discourses,  will  bring  more  of 
error,  disquietude,  and  perturbation,  than  of 
genuine  fruit. — Luther: — He  exhorts  us  not  to 
be  led  away  by  various  and  strange  teachings  It 
is  as  if  he  had  said  :  You  have  an  excellent 
teacher  ;  beware  of  new  teachers  ;  for  the  words 
of  this  teacher  are  goads  and  spears.  Such  also 
were  David's  and  the  prophets'.  But  the  bung- 
ler's words  are  like  foam  on  the  water. — Geier  : 
—  In  sermons  and  other  edifying  discourses,  we 
must  not  speak  words  of  human  wisdom,  or  fa- 
bles and  idle  prattle,  but  the  words  of  the  holy 
men  of  God,  which  are,  themselves,  the  words  of 
the  living  God  ;  godly  preaching  is  proof  ot  the 
spirit  and  the  power,  1  Cor.  ii.  4. — Hengstes- 
berg: — We  have  here  a  rule  for  Ihe  demeanor 
of  hearers  towards  the  sermon  ;  they  are  not  to 
be  annoyed  if  its  goad  penetrates  them. 

Vers.  16  and  14.  Melancuthon: — He  sets 
forth  a  final  rule  which  ought  to  be  the  guide  of 
all  counsels  and  actions:  Look  to  God  and  His 
teaching  ;  depart  not  from  it,  and  be  assured  that 
he  who  thus  departs  rushes,  without  doubt,  invu 
darkness,  into  the  siuires  of  Ihe  devil,  and  into 
the  direst  punishments.  Refer  all  counsels  and 
all  actions  to  this  end,  namely,  obedience  to  God. 
Starke  : — A  sure  sign  of  genuine  fear  of  God, 
is  to  be  zealous  in  keeping  the  commandments 
of  God  by  the  grace  of  the  Holy  Ghost. — SiBEL  : 
— Since  God  has  given  to  us  the  spirit,  let  us 
keep  pure  and  sound  this  noble  deposit,  liiat  we 
may  thus  return  it  lo  the  Giver  and  the  Creator. 
So  good  and  faithful  men  are  wont  lo  guard  a 
deposit  committed  to  their  care  (1  Tim.  vi.  20). 
On  the  health  of  the  soul  depends  the  health  of 
the  body,  and  of  the  whole  man.  The  soul  saved 
we  lose  nothing;  when  that  is  lost  all  perishes. 
Zeyss  : — The  tliought  of  the  day  of  judgment,  is 
a  salutary  nieilicine  against  false  security  ^Si- 
rach  vii.  40).  and  a  sweet  promise  of  the  rewards 
of  njercy  in  eternal  life  Wolle:  —  Because  God 
is  infinitely  just.  He  will  neillier  lei  hidden  evil 
he  unpunished,  nor  hiddi'U  good  be  unrewarded. 
To  Him  therefore  be  all  ihe  gluiy  turevermore. 

AMEN. 


METRICAL    VERSION    OF    KOHELETH. 

BY  THE  AMERICAN  EDITOR. 
INTRODUCTION. 


POETICAL  CHARACTER  OF  THE  BOOK. 


[Stuart  asserts  that  Koheleth  is  not  poetry.  Hitzio  treats  it  very  much  in  the  same  way,  aa 
essentially  a  formal  prose  ethical  treatise.  It  is  not  too  much  to  say  that  this  overlooking  the 
true  poetical  character  and  spirit  of  the  composition,  is,  with  both  these  commentators,  the 
cause  of  much  frigid  exegesis,  and  false  rhetorical  division.  There  is,  however,  high  authority 
for  the  other  view  [see  Lowth's  Heb.  Poetry,  p.  205,  411,  Eichhorn  Einleitung,  Vol.  V.,  250, 
228,  and  Jahn's  Introduction  to  the  Old  Testament].  Ewald  is  decided  for  its  poetical  charac- 
ter, and  ably  maintains  it.  "  A  genuine  poetic  inspiration,"  he  says,  "  breathes  through  it  all " 
[see  Zockler's  Inlrodurtion,  I  2,  Remark  3,  p.  10].  He,  however,  regards  some  parts  as  prose 
(such  as  the  little  episode  ix.  13-16),  or  as  mere  historical  narrative,  which  seem  to  present  the 
poetic  aspect,  both  in  the  thought  and  in  the  measured  diction.  Thus  the  allusion  to  the  "poor 
wise  man  who  saved  the  city"  is  as  rhythmical  in  its  parallelism  (when  closely  examined)  as  any 
other  parts,  whilst  it  is  not  only  illustrative  of  what  is  in  immediate  proximity,  but  is  also 
itself  of  the  poetic  cast  in  the  manner  of  its  conception.  Although  Zocklee  thus  refers  to 
EwALD,  his  own  interpretation  seems  affected  too  much  by  the  prosaic  idea  of  a  formal  didactic 
treatise,  with  its  regular  logical  divisions.  We  have  deemed  this  question  entitled  to  a  fuller 
argument  here,  because  it  seems  so  intimately  connected  with  a  right  view  of  the  book,  both  as 
a  whole  and  in  the  explanation  of  its  parts.  The  whole  matter,  however,  lies  open  to  everv 
intelligent  reader.  The  question  is  to  be  decided  by  the  outward  form  as  it  appears  in  the 
original,  and  by  the  peculiar  internal  arrangement  of  the  thought  in  its  parallelistic  relations. 
This  latter  is  the  special  outward  mark  of  Hebrew  poetry.  Though  there  may  not  be  anything 
like  iambics  or  dactyls  discoverable,  even  in  the  Hebrew,  yet  every  reader  of  the  common  En^- 
lish  Version  feels,  at  once,  that  he  is  coming  into  a  new  style  of  diction,  as  well  as  of  thought 
and  emotion,  when,  in  Gen.  iv.  23  he  finds  the  plain  flow  of  narrative  suddenly  changed  by  a 
new,  and  evidently  measured,  arrangement,  calling  attention  to  a  peculiar  subjective  state  in  the 
writer  or  utterer,  and  putting  the  reader  immediately  en  rapport  with  it : 

Adah  and  Zillah,  hear  my  voice; 

Ye  wives  of  Lamecb,  listen  to  my  speech. 

So  is  it  also  when  he  finds  the  inartificial,  yet  highly  eloquent  prose  narrative  of  Exodus  liv. 
and  chapters  preceding,  all  at  once  interrupted  by  a  strain  commencing  thus — 

I  will  sing  unto  Jahveh,  for  glory  !  glorions  I 
Horse  and  his  rider  hath  He  thrown  into  the  sea; 

28  171 


172  INTRODUCTION  TO  THE  METRICAL  VERSION. 


or  when,  after  the  plainest  historical  style  in  Numbers  xxiv.,  and  previously,  he  is  startled  by 
such  music  of  thought  and  language  as  this — 

I  shall  see  Him,  but  not  now; 
1  shall  behold  Him,  but  not  nigh; 
There  shall  comoa  star  out  of  Jacob; 
A  sceptre  shall  arise  oat  of  Israel. 

This  is  not  so  striking  in  Koheleth ;  in  some  places  it  is  barely  discoverable ;  but  such  parallel- 
ism of  thought  and  diction  is  really  there,  to  a  greater  or  less  extent,  and,  in  many  parts,  as 
clearly  discernible  as  in  Job  or  the  Psalms ;  more  clearly  than  in  much  of  Isaiah.  Thus,  for 
example,  chap.  x.  20 — 

Not  even  in  tlij-  thought  revile  the  king; 
Nor  in  thy  chamber  dare  to  curse  the  rich; 
The  birds  of  heaven  shall  carry  forth  the  sound; 
The  swift  of  wing,  the  secret  word  reveal. 

We  may  even  say  that  it  exists  throughout,  with  a  few  exceptions,  perhaps,  that  may  be  re- 
garded as  introductory  or  transition  sentences,  such  as  brief  descriptions  of  the  writer's  outward 
state  (i.  12,  13,  as  also  i.  16)  and  the  frequent  formulas :  "  I  said  in  my  heart," — "  then  I  turned 
again  to  behold,"  etc.  But  after  each  of  these,  the  strain  goes  on  as  before.  It  is  musing,  medi- 
tative, measured  thought,  m  a  peculiarly  arranged  diction,  sometimes  presenting  much  regularity 
in  its  rhythmical  movement,  as  m  chaps,  i.,  xi.  and  xii.,  and  sometimes  seeming  so  far  to  lose  it 
that  it  is  known  to  be  poetry  only  by  the  inward  marks, — that  is,  the  musing  cast  of  thought, 
and  that  soul-filling,  yet  sober  emotion  which  calls  up  the  remoter  and  more  hidden  associations, 
to  the  neglect  of  logical  or  even  rhetorical  transitions.  It  is  this  latter  feature  that  gives  to 
Koheleth  an  appearance  which  its  name,  according  to  its  true  etymology,  seems  to  imply — 
namely,  of  a  collection  of  thoughts  as  they  have  been  noted  down,  from  time  to  time,  in  the 
memory  or  common-place  book  of  a  thoughtful  man,  not  aiming  to  be  logical,  because  he  him- 
self knows  the  delicate  links  that  bind  together  his  ideas  and  emotions  without  express  gramma- 
tical formulas,  and  which  the  reader,  too,  will  feel  and  understand,  when  he  is  brought  into  a 
.=imilar  spiritual  state.  Such  a  spiritual  transition  is  aided  by  the  rhythmical  form,  however 
si  -jht,  producing  the  feeling  that  it  is  truly  poetry  he  is  reading,  and  not  outwardly  logical  state- 
ments of  dogmatic  truth, — in  short,  that  these  gnomic  utterances  are  primarily  the  emotional 
relief  of  a  meditative  soul,  rather  than  abstract  ethical  precepts,  having  mainly  a  scientific  or 
intellectual  aspect. 

In  this  thought  there  seems  to  be  found  that  essential  distinction  between  poetry  and  prose, 
which  goes  below  all  outward  form,  whether  of  style  or  diction,  or  which,  instead  of  being 
arbitrarily  dependent  on  form,  makes  its  form,  that  is,  demands  a  peculiar  dress  as  its  most  appro- 
priate, we  may  even  say,  its  most  natural  expression.  In  other  words,  poetry  is  ever  subjective. 
It  is  the  soul  soliloquizing, — talking  to  itself,  putting  in  form,  for  itself,  its  own  thoughts  and 
emotions.  Or  we  might  rather  say  that  primarily  this  is  so ;  because,  in  a  secondary  sense,  it 
may  still  be  said  to  be  objective  and  didactic  in  its  ultimate  aim,  whilst  taking  on  the  other,  or 
subjective,  form,  as  least  indicative  of  a  disturbing  outward  consciousness,  and,  therefore,  its 
most  truly  effective  mode  of  expression  even  for  outward  uses.  That  this,  however,  maybe  the 
more  strongly  felt  on  the  part  of  the  reader,  his  mind,  as  has  been  already  said,  must  be  en 
rapport  with  that  of  the  writer,  that  is,  it  must  get  into  the  same  spiritual  state,  by  whatever 
means,  outward  or  inward,  suggestive  or  even  artificial,  this  may  be  effected.  Poetry  is  the 
language  of  emotion  ;  and  it  is  true  of  all  poetry,  even  of  the  soberest  and  most  didactic  kind. 
This  emotion  may  be  aroused  by  the  contemplation  of  great  deeds,  as  in  the  Heroic  poetry, 
whether  of  the  epic  or  dramatic  kind,  or  of  striking  natural  objects,  as  in  the  descriptive,  or  of 
great  thoiu/hts  contemplated  as  they  arise  in  the  mind,  with  more  of  the  wonderful  or  emotional 
than  of  the  logical  or  scienlific  interest.  This  is  philosophical  poetry, — the  thinker  devoutly 
musing,  instead  of  putting  forth  theses,  or  aiming  primarily  to  instruct.  The  utterance  is  from 
the  fullness  of  the  spirit,  and,  in  this  way,  has  more  of  didactic  or  preceptive  power  than  though 
such  had  been  the  direct  objective  purpose.  We  have  a  picture  of  such  a  mind,  in  such  a  state, 
iB  this  philosophical  poem  of  Koheleth,  with  just  enough  of  rhythmical  parallelism  to  awaken 


INTRODUCTION  TO  THE  METRICAL  VERSION.  173 


the  emotional  interest.  It  is  this  representation  of  a  bewildered,  questioning,  struggling  soul, 
peiplexed  with  doubt,  still  holding  fast  to  certain  great  fundamental  truths  ivgarded  rather  as 
intuitions  than  as  theorems  capable  of  demonstration,  which  makes  its  great  ethical  value. 
This  value,  however,  is  found  in  it  chiefly  as  a  whole.  It  consists  in  the  total  impression  ; 
and  we  shall  be  disappointed,  often,  if  we  seek  it  in  the  separate  thoughts,  some  of  which  are 
exceedingly  skeptical,  whilst  others  we  may  not  hesitate  to  pronounce  erroneous.  It  is  this 
subjective  picture  which  the  higher,  or  the  divine,  author  has  caused  to  be  made,  preserved,  and 
transmitted  to  us,  for  our  instruction  (Trpb^  AidaoKa'Alav — Tzpoc  ■T-Sciav^  see  2  Tim.  iii.  16),  so  that 
along  with  some  things  fundamental,  immutable,  which  the  thoughtful  soul  can  never  part  with, 
■we  may  also  learn  how  great  the  darkness  that  hangs  over  the  problem  of  the  human  and  the 
mundane  destiny  when  illuminated  by  nothing  higher  than  science  and  philosophy,  either 
ancient  or  modern.  We  need  not  hesitate  to  say,  that  so  far  as  these  are  concerned,  the  teach- 
ing of  the  book  is  as  important  for  the  19th  century  as  it  was  in  the  days  of  Koheleth,  whoever 
he  may  have  been,  or  at  whatever  early  time  he  may  have  lived.  Stuart  thinks  differently. 
Remarking  on  the  affirmations  respecting  the  vanity  of  what  is  called  "  wisdom  and  knowledge," 
he  says :  "Put  such  a  man  as  Koheleth,  at  the  present  time,  in  the  position  of  a  Laplace, 
Liebig,  Cuvier,  Owen,  LinniEus,  Day,  Hamilton,  Humboldt,  and  multitudes  of  other  men  in 
Europe  and  m  America,  and  he  would  find  enough  in  the  pursuit  of  wisdom  and  knowledge,  to 
fill  his  soul  with  the  deepest  interest,  and  to  afford  high  gratification."  "  But  it  does  not  follow 
[he  adds]  that  Koheleth  felt  wrongly,  or  wrote  erroneously,  ai  his  time,  in  respect  to  these 
matters.  Literary  and  scientific  pursuits,  such  as  are  now  common  among  us,  were  in  his  day, 
beyond  the  reach,  and  beyond  the  knowledge  of  all  then  living;  and  how  could  he  reason  then 
in  reference  to  what  these  pursuits  noiv  are?"  (Stuart,  Com.  on  Ecdesiasles,  p.  141).  Now 
Koheleth  admits  that  knowledge,  whatever  its  extent,  even  mere  human  knowledge,  is  better 
than  folly ;  it  is  better  than  sensual  Epicureanism  ;  even  the  sorrows  of  the  one  are  better  than 
the  joys  of  the  other,  more  to  be  desired  by  a  soul  in  a  right  state ;  and  yet,  not  in  view  of  any 
small  amounl,  but  of  the  widest  possible  extent,  does  he  say  that  "  he  who  increases  knowledge" 
(knowledge  of  mere  earthly  things,  knowledge  of  links  instead  of  enrfs,  knowledge  of  man's 
doings,  merely,  instead  of  God's  ways)  only  "  increases  sorrow."  The  wonder  is,  that  there  is 
not  more  commonly  felt,  what  is  sometimes  admitted  by  the  most  thoughtful  men  of  science, 
that  the  more  there  is  discovered  in  this  field  the  more  mystery  there  is  seen  to  be,  the  more 
light  the  more  darkness  following  immediately  in  its  train  and  increasing  in  a  still  faster  ratio, — 
in  short,  the  more  knowledge  we  get  of  nature,  and  of  man  as  a  purely  physical  being,  the 
greater  the  doubt,  perplexity,  and  despair,  in  respect  to  his  destiny,  unless  a  higher  light  than 
the  natural  and  the  historical  is  given  for  our  relief.  In  this  respect  the  modern  physical  know- 
ledge, or  claim  to  knowledge,  has  no  advantage  over  the  ancient,  which  it  so  much  despises,  but 
which,  in  its  day,  and  with  its  small  stock  of  physical  experience,  was  equally  pretentious. 
Read  how  Lucretius  exults  in  describing  the  atomic  causality,  and  the  wonderful  discoveries 
that  were  to  banish  darkness  from  the  earth,  and  put  an  end  to  that  dreaded  Religio — 

Qux  caput  a  cfeli  rfgionihus  obtfndebat, 
Sorribiti  super  adspeclu  mortalibus  instant. 

How  greatly  does  it  resemble  some  of  the  boasting  of  our  19th  century,  and  yet  how  does  our 
modern  science,  with  its  most  splendid  achievements  (which  there  is  no  disposition  to  underrate) 
stand  speechless  and  confounded  in  the  presence  of  the  real  questions  raised  by  the  perplexed  and 
wondering  Koheleth !  What  single  ray  of  light  has  it  shed  on  any  of  those  great  problems  of 
destiny  which  are  ever  present  to  the  anxious,  thoughtful  soul !  "  Our  science  and  our  literature !" 
How  is  their  babble  hushed  in  the  presence  of  the  grave !  How  wretchedly  do  they  stam- 
mer when  asked  to  explain  that  which  it  concerns  us  most  to  know,  and  without  which  all  other 
knowledge  presents  only  "  a  lurid  plain  of  desolation,"  a  "  darkness  visible,"  or  to  use  the 
language  of  one  much  older  than  Milton,  "  where  the  very  light  is  as  darkness  !  "  How  dumb 
are  these  boasting  oracles,  when,  with  a  yearning  anxiety  that  no  knowledge  of  "  the  seen  and 
temporal"  can  appease,  we  consult  them  in  respect  to  "'  the  unseen  and  eternal !"  They  claim  to 
tt-11  us,  or  boldly  assert  that  the  time  is  rapidly  coming  when  they  will  be  able  to   tell   us,  all 


174  INTRODUCTION  TO  THE  METRICAL  VERSION. 


that  is  needed  for  the  perfectibility  of  human  life.  But  ask  them  now,  what  is  life,  and  why  W9 
live,  and  why  we  die?  No  answer  comes  from  these  vannting  shrines.  They  have  no  reply  to 
the  most  momentous  questions  :  Whence  came  we ?  Whither  go  we?  Who  are  we?  What 
is  our  place  in  the  scale  of  being  ?  What  is  our  moral  state,  our  spiritual  character  ?  la  there 
any  such  thing  as  an  immutable  morality  ?  Is  there  a  true  ethical  rising  at  all  above  the  physi- 
cil,  or  anything  more  than  the  knowledge  and  prudent  avoidance  of  physical  consequences?  Is 
there  any  hope  or  meaning  in  prayer?  Is  there  a  holy  law  above  us  to  which  our  highest 
ideas  of  righteousness  and  purity  have  never  risen?  Is  there  an  awful  judgment  before  us? 
Are  we  probationers  of  a  moral  state  having  its  peril  proportioned  to  an  inconceivable  height 
of  blessedness  only  to  be  attained  through  such  a  risk?  Is  there,  indeed,  a  great  spiritual  evil 
within  us,  and  a  mighty  evil  One  without  us  against  whom  we  have  to  contend?  Is  thera 
a  great  perdition,  a  great  Saviour,  a  great  salvation  ?  Is  man  truly  an  eternal  and  supernatural 
being,  with  eternal  responsibilities,  instead  of  a  mere  connecting  link,  a  passing  step,  in  a  never 
completed  cycle  of  random  "  natural  selections,"  or  idealess  developments,  having  in  them 
nothing  that  can  truly  be  called  higher  or  lower,  because  there  is  no  spiritual  standard  above 
the  physical,  by  which  their  rank  and  value  can  be  determined  ? 

Such  questions  are  suggested  by  the  reading  of.  Koheleth,  although  not  thus  broadly  and  for- 
mally stated.  In  his  oft-repeated  cry  that  "  all  beneath  the  sun  is  vanity,"  there  is,  throughout, 
a  pointing  to  something  above  the  sun,  above  nature,  above  the  flowing  world  of  time,  to  that 
"  work  of  God  "  which  he  says  (iii.  14)  is  dSi;?S,  ••for  the  eternal,^'  immovable,  without  flow, 
without  progress,  perfect,  finished, — "to  which  nothing  can  be  added,  and  from  which  nothing 
can  be  taken,"— that  high  "  ideal  world,"  that  unraovmg  01am,  where  "  all  things  stand," — 
that  spiritual  supernatural  paradigm  for  the  manifestation  of  which  in  time,  nature  with  all 
Its  flowin"  types  and  paradigms  was  originally  made,  and  to  which  it  is  subservient  during 
every  moment,  as  well  as  every  age,  of  its  long  continuance.  All  here,  when  viewed  in  itself, 
was  vanity,  but  t7D0n  S;?0,  ^ipra  solem,  above  the  sun,  there  stood  the  real.  He  was  sure 
of  the  fact,  though  he  felt  himself  utterly  unable  to  solve  the  questions  connected  with  it.  This 
makes  the  impressiveness  of  his  close,  when,  after  all  his  "  turniiigs  to  see,"  and  his  '•thinkings 
to  himself,"  or  "  talkmgs  to  his  heart,"  he  concludes,  as  Job  and  the  Psalmist  had  done,  that  the 
"fear  of  God  is  the  beginning  of  wisdom,"  and  the  keeping  of  His  commandments  "the 
whole  of  man"  (□^«^  So),  his  great  •'end,"  his  constant  duty,  his  only  hope  of  obtaining 
that  higher  spiritual  knowledge  which  alone  can  satisfy  the  soul  (John  vii.  17).  This  he  forti- 
fies by  the  assurance  that  all  shall  at  last  be  clear :  "  For  God  will  bring  every  work  into  judg- 
ment, with  every  secret  thing,  whether  it  be  good,  or  whether  it  be  evil." 

It  is  this  continual  pointing  to  the  "  unseen  and  eternal"  [Cy^l^y^)]  that  constitutes  the  pe- 
culiar poetical  character  of  the  book,  so  far  as  the  thought  is  concerned.  And  then  there  is  the 
subjective  style:  "  I  thought  to  myself" — "  I  said  to  my  heart" — •'  1  turned  again  to  see  " — ■ 
"  I  went  about,  I  and  my  heart;"  this,  together  with  the  measured  diction  into  which  it  natu- 
rally flows,  forms  the  more  outward  poetical  dress.  There  are  in  Koheleth  the  germs  of  ideas  that 
extend  beyond  the  utmost  range  of  any  outward  science,  or  even  of  any  merely  dogmatic  ethical 
teaching.  It  was  the  inner  spirit  of  the  reader,  through  his  own  inner  spirit,  that  he  sought  to 
touch.  These  "  thinkings  to  himself  "  filled  his  soul  with  an  emotion  demanding  a  peculiar  style 
of  utterance,  having  some  kind  of  rhythmical  flow  as  its  easiest  and  most  fitting  vehicle.  Why  it 
is  that  when  the  soul  muses,  or  when,  under  the  influence  of  devout  feeling,  or  inspiring  won- 
der, it  is  thus  moved  to  talk  to  itself,  it  should  immediately  seek  some  kind  of  measured  language, 
is  a  question  not  easily  answered.  It  pre.sents  a  deep  problem  in  psychology  which  cannot  here 
be  considered.  The  fact  is  undoubted.  The  rhythmical  want  is  felt  in  ethical  and  philosophical 
rnusin"  as  well  as  in  that  which  comes  from  the  contemplation  of  the  grand  and  beautiful  in  na- 
ture, or  the  heroic  and  pathetic  in  human  deeds.  Some  have  denied  that  what  is  called  gnomic, 
or  philosophical  poetry  is  strictly  such,  being,  as  they  say,  essentially  prose,  artificially  arranged 
for  certain  purposes  of  memory  and  impression.  We  may  test  the  difference,  however,  by  care- 
fully considering  what  is  peculiar,  outwardly  and  inwardly,  to  some  of  the  most  striking  exam- 
ples of   this   kind   of  writing,  and   noting   how  the  power,  character,  and   association  of  the 


INTRODUCTION  TO  THE  METRICAL  VERSION.  175 

thoughts  are  affected  by  the  rhythmical  dress,  even  when  of  the  simplest  kind.  Pope's  Essn>' 
on  Man,  for  example,  has  been  called  simply  measured  prose ;  but  it  is  in  fact,  the  highest  styl'- 
of  poetry,  better  entitled  to  be  so  characterized  than  the  greater  part  of  his  other  rhythmical  com- 
positions. Certain  great  ideas  belonging  to  the  philosophy  of  the  world  and  man,  are  there  con- 
templated in  their  emotional  aspect.  Wonder,  which  enters  into  the  very  essence  of  this  highest 
species  of  poetry,  is  called  by  Plato  "  the  parent  of  philosophy,"  and  this  is  the  reason  why  the 
dry  and  logical  Aristotle,  who  could  intellectually  analyze  what  he  could  not  emotionally  create, 
gives  us  that  remarkable  declaration  [De  Foetica,  chap,  ix.)  fSto  koI  ipiWoaoifurepov  koI  anovdaw- 
Tepov  noi'H£I2  iaroptac  iariv — "  Wherefore  it  is  that  poetry  is  a  more  philosophical  and  a  more 
serioits  thing  than  history  itself."  In  perusing  the  composition  of  Pope  referred  to,  we  are  im- 
mediately, and  without  formal  notice,  made  to  feel  this  contemplative,  wondering,  emotive  power, 
through  the  sympathetic  influence  of  the  outward  dress.  The  measured  style  thus  disposes  us  as 
soon  as  we  begin  to  read.  We  are  thereby  put  in  harmony  with  the  subjective  state  of  the 
writer.  We  begin  to  muse  as  he  muses,  whilst  the  rhythmical  flow  causes  our  emotions,  and  as- 
sociations of  thought,  to  move  easily,  and  without  surprise,  in  the  same  smooth  channel,  how- 
■ever  irregular  it  might  seem  if  viewed  under  another  aspect.  We  are  not  reading  for  knowledge, 
or  ethical  instruction  even,  but  for  the  reception  of  that  same  emotion  which  prompted  the  seem- 
ingly irregular  utterance.  Under  the  binding  influence  of  the  melody,  we  no  longer  expect  lo- 
gical or  scientific  connections.  There  is  felt  to  be  a  uniting  under-current  of  thought  and  feel- 
ing, so  carrying  us  along  as  to  supply  the  want  of  these  by  the  merest  suggestions,  some  of  them, 
at  times,  very  far  off,  seemingly,  whilst  others  come  like  inspirations  to  the  meditative  spirit,  or 
seem  to  rise  up  spontaneously  from  the  bubbling  fountain  of  emotional  ideas.  Taking  away  the 
rhythm  from  such  a  work  immediately  does  it  great  injustice,  by  destroying  this  sympathy. 
Put  it  in  a  prose  dress,  and  we,  at  once,  expect  closer  connections,  more  logical,  more  scientific, 
more  forma),  more  directly  addressed  to  an  outward  mind.  The  one  soul  of  the  writer  and  the 
reader  is  severed,  the  inspiration  is  lost,  the  dogmatic  becomes  predominant,  whilst  the  intellect 
itself  is  offended  for  the  want  of  those  stricter  formulas  of  speech  and  argument  which  its  syste- 
matic instruction  demands.  Not  finding  these,  we  call  it  strange,  rhapsodical,  or  unmeaning. 
What  before  impressed  us  now  appears  as  trite  truisms,  and  the  fastidious  intellect,  or  fastidious 
taste,  contemns  what  a  deeper  department  of  the  soul  had  before  received  and  valued  without 
questioning.  The  cause  of  this  is  in  the  fact  that  there  are  some  thoughts,  called  common  (and 
it  uiay  be  that  they  are  indeed  very  common),  yet  so  truly  great,  that  to  a  mind  in  a  right  state 
for  their  contemplation,  no  commonness  can  destroy  the  sense  of  their  deep  intrinsic  worth.  Tru- 
isms may  be  among  the  most  important  of  all  truths,  and,  therefore,  all  the  more  needing  some 
impressive  style  of  utterance,  some  startling  form  of  diction,  to  arouse  the  soul  to  a  right  con- 
templation of  their  buried  excellence.  Undeterred  by  their  commonness,  the  musing  mind  sees 
this  higher  aspect;  it  recognizes  them  in  their  connections  with  the  most  universal  of  human  re- 
lations, and  even  with  eternal  destinies.  The  emotion  with  which  this  is  contemplated  calls  out 
a  peculiar  phraseology,  placing  the  thought  in  the  foreground  of  the  mind's  attention,  and  divests 
ing  it  of  its  ordinary  homely  look.  This  startling  diction  appears  especially  in  the  original  lan- 
guage, if  understood.  We  turn  such  meditations  into  prose ;  first  in  our  words,  as  happens  ne- 
sessarily  in  a  process  of  rigid,  verbal  translation. — then  in  our  thoughts — and  having  thus 
stripped  them  of  that  rhythmical  charm  which  called  attention  to  their  hidden  worth,  their  real 
uncommonness,  we  pronounce  them  trite  and  unmeaning.* 
Koheleth  in  his  homely  prose  version — especially  our  English  Version — suffers  more,  in  this 

*[Such  common-places  abound  in  the  best  poetry,  ancient  or  modem.  Often,  when  rightly  set,  they  furnish  its  most 
precious  genjs.  Especially  is  this  the  case  with  the  more  sombre  ani  meditative  poetry,  as  in  Young's  Night  Thoughts, 
and  the  more  serious  poems  of  Tennyson.  "  Many  of  (he  ideas  of  his  In  Memoriam,"  says  a  certain  critic,  "  are  the  merest 
common-places;  strip  tliem  of  their  stilted  verbiage,  and  there  is  nothing  left  but  the  most  vapid  truisms."  Such  criti- 
cism is,  itself,  both  vapid  and  shallow.  Common  ideas  have  tiieir  uncommon  or  wonderful  aspects,  which  the  common 
mind  fails  to  see,  or  loses  sight  of  because  of  their  supposed  commonness.  Thus,  time  presents  a  very  ordinary  conception, 
but  tliinkof  it  in  connection  with  its  infinite  past,  its  infinite  future,  its  infinitesimal  present,  or  as  an  immeasurable  cycle 
repeating  itself,  and  "  demanding  the  ages  fled,"'  as  Koheleth  represents  it  (chap.  i.  10;  iii.  16),  and  how  full  of  the  most 
solemn  awe.  as  well  as  the  deepest  personal  interest.  Take,  for  example,  one  of  the  most  ordinary  truisms  that  we  find 
in  almost  every  mouth  :  '*  The  past  is  gone,  we  can  never  recall  it."     How  tame  and  prosaic  it  sounds  when  presented 


176  INTRODUCTION  TO  THE  METRICAL  VERSION. 

way,  than  the  Psalms  or  Proverbs,  where  the  Hebrew  parallelism  is  so  clear  in  its  general  struc- 
ture, and  the  antithesis  of  emphatic  words  demanded  for  each  particular  arrangement  is  so  stri- 
king, that  the  poetical  character  appears  in  almost  any  version;  the  poorest  translation,  that  has 
any  claim  to  be  faithful,  not  being  able  wholly  to  disguise  it. 

The  object,  therefore,  is  to  give  to  a  translation  of  Koheleth  such  a  rhythmical  dress,  be  it  ever 
so  slight  and  plain,  that  the  reader  may  thereby  make  some  approach  to  the  mental  position  of 
the  original  utterer,  or  assume,  instinctively,  as  it  were,  something  of  his  subjective  state.  It  is 
to  lead  him,  by  something  in  the  outward  style,  to  feel,  however  slightly,  the  meditative,  emo- 
tional, yet  sobered  spirit  of  the  writer — to  give  the  mind  that  turn — (and  a  mere  starting  im- 
pulse may  do  it)  which  shall  make  it  muse  as  he  muses,  and  soliloquize  as  he  soliloquizes,  with- 
out being  surprised  at  those  sudden  transitions,  or  those  remote  suggestions,  which  seem  natural 
to  such  a  state  of  mind  when  once  assumed.  They  are  natural,  because  the  writer,  understand- 
ing his  own  thoughts,  and  even  feeling  them,  we  may  say,  needs,  for  himself,  no  such  logical  for- 
mulas, and  the  reader  equally  dispenses  with  them  as  he  approaches  the  same  position.  They 
are  like  modulations  that  are  not  only  admissible  but  pleasing  in  a  musical  flow,  whilst  they 
would  appear  as  flattened  chords,  or  harsh  dissonances,  if  set  loose  from  their  rhythmical  band. 
Such  is  very  much  the  appearance  which  the  thoughts  of  this  book  often  present  when  read 
merely  as  didactic  prose,  and  this  is  doing  them  great  injustice.  For  one  example  out  of  many, 
of  these  seemingly  abrupt  transitions  in  Koheleth,  take  chap.  vi.  6  :  "  unto  one  place  go  not  all 
men  alike  ?"  There  seems,  at  first  view,  little  or  no  connection  here.  It  is,  however,  the  meet- 
ing of  an  objection  that  silently  starts  up,  making  itself  felt  rather  than  perceived  as  something 
formally  stated  :  "  Length  of  life  is  no  advantage,  rather  the  contrary,  if  one  has  lived  in  vain : 
Do  not  they  both,  the  man  of  extreme  longevity,  and  the  still-born,  or  the  horn  in  vain,  go  at 
last  to  the  same  mother  earth  whence  they  came?"  What  avails,  then,  "  his  thousand  years 
twice  told?"  If  the  reader's  mind  is  in  harmony  with  the  writer's,  and  with  his  style,  he  sees 
the  association,  and  is  more  affected  by  such  apparent  abruptness  than  he  would  have  been  by 
the  most  formal  logical  statement.  He  gets  into  the  current  of  feeling,  and  this  carries  him  over 
the  apparent  logical  break. 

It  may  be  said,  too,  that  such  a  rhythmical  Version  may  be  all  the  more  faithful  to  the  thought 
on  this  very  account  of  its  rhythmical  form,  it  may  be  more  literal,  loo,  if  by  literal  we  mean 
that  which  most  truly  puts  us  in  the  mental  position  of  the  old  writer,  giving  not  only  the 
thought,  as  a  bare  intellectual  form,  but,  along  with  it,  the  emotion  which  is  so  important  a  part 
of  the  total  effect,  and  even  of  the  thought  itself  regarded  as  an  integral  state  of  soul.  Tn 
accomplish  this,  Hebrew  intensives  must  be  represented,  in  some  way,  by  English  mtensives, 
of  like  strength,  though  often  of  widely  different  expression.  There  is  often,  too,  an  emotional 
power  in  a  Hebrew  particle  which  may  be  all  lost  if  we  aim  to  give  only  its  illative  force.  This 
IS  especially  the  case  with  a  DJ  or  a  ''3.  The  former  always  expresses  more  or  less  of  surprise 
or  wonder,  along  with  its  additive  force  of  loo,  or  moreover.     The  translation  is  to  be  helped,  m 

merely  as  a  truth  or  dogma.  But  givo  it  ft  subjective  interest  such  as  comes  from  the  diction  and  association  in  whicb 
YoUNO  presents  it,  and  how  full  of  emotion ! 

Hark  !   'tis  the  knell  of  my  departed  hours ; 
Where  are  they  ?     With  the  years  beyond  the  flood ; 
or  as  it  appears  in  the  Hebrew  parallelism  of  Koheleth  (chiip.  vii.  24). 

Far  off  I  the  past — where  is  it  ? 
Deep  I  a  deep,  O  who  shall  find  itf 
Or  a^  the  kindred  thought  meets  us  in  the  niiiBings  of  Tennyson  ; 

But  the  tender  grace  of  a  day  that  is  dead, 
Will  never  come  back  to  nie. 
Of  course,  it  will  never  come  back.  As  a  mere  fict,  or  preceptive  stalement,  we  want  no  teacher,  inspired  or  uninspired, 
to  tell  us  that.  But  what,  then,  has  changed  the  dry  truism  into  a  thought  so  full  of  the  must  touching  interest  Ihut  we 
read  the  simple  lines  over  and  over  again,  wondering  at  the  strange  power  that  is  in  Ihem-  It  is  in  the  rhythm,  some 
would  say.  This  is  true,  but  not  in  the  mere  auricular  sense-  The  rhythm  Ao8  an  effect,  though  the  measure  is  of  the 
simplest  kind.  It  will  bo  found,  however,  on  aniilysis,  to  consist  in  the  fact  of  its  disposing  the  reader  to  the  meditative  or 
subjective  state  of  soul.  It  sets  the  mind  soliloquizing,  unronseiously,  as  it  were.  It  makes  the  thought  and  languag.^ 
seem,  for  the  moment,  as  though  they  were  the  render's  own.  It  brings  the  idea  to  him  in  its  emotional  rather  than  in 
itH  intellectual,  or  dogmatic,  aspect.  In  other  words,  it  presents  the  uncotmium  side  of  the  seeming  truism.  It  is  not 
i.nly  a  deep  view  of  being  in  general,  but  it  is  one  that  belongs  to  himself;  and  this  is  the  secret  of  his  emotion. — T.  L.) 


INTRODUCTION  TO  THE  METRICAL  VERSION.  177 

.such  cases,  by  our  expressive  particle  yea,  or  some  interjeotional  form  such  as,  ah'.  Ms  loo  !  yea, 
verihj,  Ms  loo!  Again,  the  illative  power  in  the  Hebrew  particle  may  be  much  wider,  and 
more  varied,  than  that  of  any  smgle  one  which  we  may  select  as  corresponding  to  it  in  any 
single  case.  Thus  "3  connects  by  denoting  a  cause,  reason,  or  motive ;  but  it  may  be  a  reason 
ujyainsl,  a  reason  notwilhslanduig,  as  well  as  a  reason  for;  just  as  the  Greek  ivcKa  may  mean 
for  the  sake  of,  or  in  spile  of — for  all  Ihal — as  ivcKa  e^oi;  "  on  my  account,"  or  for  all  Ihat  I  can 
do.  In  the  latter  case  '3  should  be  rendered  although,  a  meaning  rare  in  other  parts  of  the 
Bible,  but  quite  common,  we  think,  in  Ecclesiastes,  and  furnishing  the  right  key  to  some  other- 
wise obscure  passages.  Thus  in  chap.  vi.  4,  N3  73n3"'3  is  rendered,  "for  he  cometh  in  with 
vanity,"  which  simply  inverts  the  illative  aim  of  the  particle  as  determined  by  the  context.  It 
reads  as  though  the  "coming  in  with  vanity  and  departing  in  darkness,"  were  assigned  as  the 
cause,  or  reason  why,  the  abortion,  or  the  "  vainly  born,"  is  better  than  he  who  "  vainly  lived," — 
thus  making  it  the  reason  why  instead  of  the  reason  nolwithslandirig ,  as  it  truly  is.  When  we 
render  it  although,  and  supply  the  same  particle  in  all  the  connected  clauses,  the  meaning,  which 
IS  so  confused  in  our  common  English  Version,  becomes  not  only  clear  but  most  impressive. 
Again,  this  very  frequent  little  word  may  be  a  transition,  or  starting  particle,  denoting  a  reason, 
and  an  emolion  connected  with  it,  but  this  emotion  arising  from  an  under-current  of  thought, 
or  from  something  that  starts  up  to  the  mind  during  a  pause  m  the  soliloquizing  discourse. 
The  speaker  sets  off  again  with  a  '3,  yet,  surely,  yea  verily  so  is  it;  as  though  what  he  had  been 
thinking  must  have  been  thought  by  others  near  him.  There  are  quite  numerous  examples  of 
this  kind  in  Koheleth,  but  the  best  illustration  may  be  taken  from  a  passage  in  Job  where  the 
ultimate  thought  is  very  similar  to  the  one  which  pervades  this  book.  To  explain  it  there  is 
required  the  very  admissible  supposition  of  a  brief  pause,  or  silence,  holding  still  the  flow  of  the 
discourse  after  some  impassioned  utterance.  This  is  in  accordance  with  the  nature  of  grave 
oriental  speaking,  whether  dialectical  or  continuous.  It  may  be  said,  too,  that  such  pauses  of 
emotional  silence,  though  occupying  much  shorter  intervals  in  the  middle  of  the  dialogue,  are 
of  the  same  kind,  and  of  the  same  spirit,  with  the  silence  described  Job  u.  13:  "And  thev  sat 
with  him  on  the  earth  seven  days,  and  seven  nights,  and  none  spake  a  word  unto  him,  for  they 
saw  that  his  grief  was  very  great."  Some  such  rest  of  silence  may  be  supposed  to  have  oc- 
curred after  the  impassioned  close  of  the  xxvii.  chapter.  We  are  almost  driven  to  this  view  from 
the  fact,  that  the  xxviii.  seems  to  have  so  little  of  direct,  or,  in  fact,  of  any  discoverable  connec- 
tion with  it.  When  Job  begins  again  "  to  take  up  his  parable,"  his  thoughts  seem  to  have 
drifted  to  a  great  distance ;  and  yet,  during  the  silence,  the  thread  has  been  preserved.  It  has 
been  carried  away  by  a  devious  current,  but  we  recover  it  again  before  the  new  strain  closes. 
So  great  has  seemed  the  difiiculty  of  connecting  these  two  chapters,  that  Paeeau  (De  Jobi 
Notitiis,  etc.,  p.  247)  reasons  plausibly  to  show  that  there  has  been  a  misplacement,  and  that 
chap,  xxviii.  should  come  immediately  after  chap.  xxvi.  But  there  is  a  better  explanation,  and 
more  in  harmony  with  the  spirit  of  this  wonderful  book.  After  the  strong  appeal  of  the  xxvii., 
and  the  vivid  picture,  there  presented,  of  the  bad  man's  ruin,  we  find  Job,  instead  of  applying 
It  directly  to  his  own  defence,  or  his  defence  of  the  ways  of  God,  starting  off  in  a  strange  man- 
ner, and  with  this  particle  "'3,  presenting  no  reason  for  what  was  said,  seemingly,  just  before, 
but  forming,  as  it  were,  the  transition  chord  to  a  new  modulation  :  "  For  there  is  a  vein  for  the 
silver"  (ty;  '3)  or,  "  surely  there  is  an  outlet  for  the  silver,  and  a  place  for  the  gold,"  etc.  What 
13  the  illative  force  of  '3  in  this  place,  or  what  connective  ofBce  does  it  perform  at  all?  Far  off, 
as  it  would  seem,  from  the  former  train  of  thought,  the  speaker  goes  on  to  describe  the  human 
zeal  and  energy  in  its  search  for  the  treasures  and  secrets  of  nature.  And  most  graphically  is 
this  done.  The  references  in  the  beginning  are  to  mining  operations,  in  which  men  had  made 
what  might  seem  a  wonderful  progress  in  the  earliest  times:  "He  (man)  puts  a  Kmit  to  the 
darkness  "  [he  pushes  farther  and  farther  back  the  horizon  of  the  unknown] ;  "  he  searches  out 
to  the  very  end  (as  Conant  well  translates  it)  the  stone  (the  ore)  of  darkness,  and  of  the  shadow 
of  death."  Away  from  the  ordinary  human  haunts  "he  hangs  suspended"  (over  the  shaft  of 
the  mine).     In  wilds  which  even  "  the  vulture's  eye  had  not  seen,  nor  the  fierce  lion  ventured 


178  INTRODUCTION  TO  THE  METRICAL  VERSION. 

to  tread,  he  sendeth  forth  his  band,  and  turneth  up  the  mountain  from  its  roots."  "  He  cuttetb 
out  channels  in  the  rooks, — he  bindeth  the  fountains  from  overflowing,  and  that  which  is  most 
hidden  bringeth  he  forth  to  light."  Now  what  is  the  association  of  thought  that  led  to  this? 
We  soon  see  it.  It  reappears  in  that  yearning  interrogatory :  "But  where  shall  wisdom  be 
found?  0  where  is  the  place  of  understanding  ?"  All  these  discoveries,  however  great  they 
may  be  conceived  to  be  (and  the  searching  appeal  is  as  much  to  our  own  as  to  the  earliest  times) 
are  not  wisdom — 'TJ^I^'l' — "  the  wisdom."  They  give  us  not  the  great  idea  or  rea.son  of  God  in 
the  creation  of  man  and  the  world:  "  The  deep  "  (the  great  Tehom)  still  "  aaith,  it  is  not  in  me  ; 
the  sea  saith,  it  is  not  with  me."  "  It  is  not  found  in  the  land  of  the  living,"  in  the  world  of 
active  life;  and  yet,  strange  as  it  may  seem,  "a  rumor  thereof"  has  reached  the  dark,  silent 
unboasting  under-world.  "  Death  and  Abaddon  (the  state  in  which  man  seems  lo  be  lost,  or  to 
disappear)  say,  we  have  just  heard  the  fame  thereof  with  our  ears."  It  is  the  wisdom  which 
is  known  only  to  God,  or  to  those  to  whom  He  reveals  it,— His  moral  purpose  in  the  origination 
and  continuance  of  nature,  and  in  the  dark  dispensations  of  human  life.  It  is  the  spiritual  idea 
of  the  supernatural  world,  to  which  the  natural  is  wholly  subservient,  but  to  which  neither  its 
ascending  or  descending  links  do  ever  reach.  To  this,  all  unknown  as  it  is,  though  firmly  be- 
lieved, does  Job  appeal  in  repelling  the  shallow  condemnation  of  his  fnends,  and  the  shallow 
grounds  on  which  they  place  it.  This  is  God's  wisdom,  which  was  with  Him  when  He  made 
nature  and  the  worlds.  Man's  wisdom  is  to  believe  in  it,  to  submit  himself  to  it,  to  stand  in  awe 
of  it,  and  to  depart  from  evil,  as  the  beginning  of  that  -course  through  which  alone  there  can 
come  any  clearing  of  the  mystery  to  the  human  soul.  This  connects  the  speaker  with  the  former 
train  of  thought,  or  the  vindication  of  God's  ways  as  righteous,  however  dark  they  may  seem 
in  the  human  history,  whether  of  the  race  or  of  the  individual.  The  pause,  the  apparent  break,  is 
that  which  leads  to  the  higher  strain.  So  it  is  in  the  musings  of  Koheleth,  less  sublime,  perhaps, 
less  impassioned,  but  with  no  less  of  grave  impressiveness.  It  is  only  when  we  thus  read  it  as 
meditating,  soul-interrogating,  poetry,  that  we  get  in  the  right  vein  for  understanding  its  subtle 
associations  of  thought. 

In  Koheleth,  too,  as  in  Job,  there  are  certain  underlying  ideas,  firmly  held,  and  that  never 
change.  Though  "clouds  and  darkness  are  round  about"  them,  they  form  the  N33  lup  "  the 
foundation  of  the  throne," — the  settled  basis  of  his  belief  in  the  eternal  Righteousness.  These 
no  scepticism  ever  invades.  They  have  not  the  appearance  of  inductions  from  experience,  or 
from  any  kind  of  logical  argumentation  ;  neither  are  they  so  put  forth.  They  are  rather  holy 
mluitions,  inspirations  we  might  style  them,  which  admit  of  no  uncertainty  :  "I  know  that  what- 
soever God  doeth  is  for  the  olam,"  the  eternity,  the  world  idea ;  "  nothing  can  be  put  to  it  nor 
any  thing  taken  from  it"  (iii.  14).  Earth  may  be  full  of  wrong,  but  "there  is  One  Most  High 
above  all  height,  that  keepeth  watch"  over  the  injustice  and  oppression  of  men  (v.  7): 
"  Though  a  sinner  do  evil  a  hundred  times,  and  his  days  be  prolonged,  yet  surely  I  know  that  it 
shall  be  well  with  them  that  fear  God,  but,  it  shall  not  be  well  with  the  wicked"  (viii.  12).  He 
knew  it;  his  faith  not  only  went  beyond  sight,  but  stood  strong  even  in  opposition  to  sense  and 
earthly  experience :  "  I  said  in  my  heart,  the  righteous  and  the  wicked  God  shall  judge  ;"  for 
"there,  too"  [^^,  even  there,  in  the  great  Olam,  or  world  plan,  mentioned  just  above),  "is 
there  an  appointment  for  every  purpose,  and  for  every  work  "  (iii.  17).  This  judgment  will  not 
be  merely  through  blind  "physical  consequences,"  as  though  it  were  man's  highest  duty  to  obey 
nature  [according  to  a  favorite  modern  system  of  naturalizing  ethics],  instead  of  oft  times  having 
to  fight  against  it, — but  by  a  glorious  and  unmistakable  manifestation  of  God  Himself,  some- 
where in  the  malkulh  kol  olamim,  or  cycle  of  the  Olams.  It  shall  be  "  when  God  demands 
again  the  ages  fled  "  [iii.  15], ']'n"IJ  nx  tVpT,  literally,  "OTafesiragumfton,"  or  "seeks  that  which 
is  pursued."  As  the  solemn  proclamation  is  sent  after  the  fleeing  homicide,  so  shall  He  demand 
again  the  ages  of  wrong  that  have  chased  away  each  other  in  the  revolutions  of  time.  They 
shall  be  summoned  to  stand  before  His  bar.  The  past  is  not  gone  ;  it  is  to  appear  again  in  the 
judgment,  as  real  as  in  the  events  for  which  it  is  to  be  judged.  Yea,  more  real  will  be  that  re- 
appearing than  any  thing  in  the  unheeded  movements  of  the  present.  Neither  will  it  be  the  ex- 
hibition of  a  general  or  abstract  justice :  '■  For  God  will  hnng  every  work  into  judgraent  v-nth 
e'  ery  secret  thing,  whether  it  be  good  or  whether  it  be  evil"  [xii.  14].     It  is  this  strong  Hebrew 


INTRODUCTION  TO  THE  METRICAL  VERSION.  IT'J 

faith  in  the  Holy  Justice  which  the  Rationalist  commentators  overlook  in  their  absurd  com- 
paring of  some  things  in  this  book  with  the  dogmas  of  the  later*  Grecian  schools.  It  wholly 
severs  the  reverent,  God-fearing  Koheleth  from  the  sensual  Epicurean,  on  the  one  hand,  and  the 
fatalizing,  naturalizing  Stoic,  on  the  other.  His  darkness  is  better  than  their  light,  his  very 
doubts  are  more  suggestive  than  their  most  "  positive  philosophy."  It  is  this  God-fearing,  yet 
man-loving,  spirit,  that  makes  his  calm  utterances  so  much  more  impressive  than  all  their  bab- 
bling disputations  about  pleasure  and  pain,  the  su?nmum  bonum,  and  the  reality  of  evil.  All 
good,  he  teaches,  is  from  God,  even  the  power  to  find  any  satisfaction  in  eating  and  drinking  (ii. 
24,  when  rightly  interpreted,  v.  18,  19),  and  yet  again,  "sorrow  is  better  than  mirth"  (viii.  3), 
not  on  account  of  any  ascetic  merit  in  the  endurance  of  pain  and  grief,  but  because  a  saddened 
state  of  soul  is  more  in  sympathy  with  a  sad  and  fallen  world,  such  as  the  writer  evidently  con- 
ceives it  to  be  [see  vii.  29 ;  ix.  3  ;  iii.  18].  "  Sorrow  is  better  than  mirth,"  because  it  has  more 
heart,  more  thought ;  it  is  more  becoming,  more  humane,  and,  therefore,  more  rational  in  view 
of  the  vanity  of  life,  and  its  abounding  woes.  It  is  better,  as  purifying  and  beautifying  the  soul, 
and  thus  producing,  m  the  end,  a  serener  happiness  (vii.  3). 

"For  Id  the  sadness  of  the  face  the  heart  becometb /air;" 

as  3/  3Q"  should  be  rendered,  giving  a  clear  and  impressive  antithesis,  and  being  in  accordance 
with  the  more  common  usage  of  the  phrase,  as  denoting  comeliness,  or  even  cheerfulness  of  spi- 
rit, rather  than  moral  improvement  merely,  as  our  common  version  givfes  it :  As  the  face  is  out- 
wardly marred  by  such  grief  for  the  woes  of  human  life,  the  heart  grows  inwardly  in  serene  spi- 
•"itual  beauty.  Never  was  this  more  impressively  illustrated  than  in  the  life  of  the  ''  Man  of 
sorrows,"  whose  "  visage  was  so  marred  more  than  any  man,  and  his  form  more  than  the  sons  ot 
men"  (Isaiah  Iii.  1-1;  liii.  3). 

These  great  underlying  ideas  of  Koheleth,  and  the  manner  in  which  they  appear,  form  its  most 
peculiar  characteristic.  It  is  its  recognition  that  distinguishes  the  thoughtful  reader  from  the 
one  who  would  flippantly  characterize  the  style  of  the  book  as  homely,  and  its  thoughts  as  con- 
fused and  common-place.  These  immutable  truths  may  be  compared  to  a  strong  and  clear  un- 
der current  of  most  serious  thinking,  rising,  at  times,  above  the  fluctuating  experiences  that  ap- 
pear upon  the  surface  and  as  constantly  losing  themselves  in  the  deeper  flow.  It  is  the  feeling  of 
this  under  current  that  may  be  said  to  form  the  subjective  band  of  thought.  It  furnishes  the 
true  ground  of  that  rich  suggestiveness  which  pervades  the  whole  composition,  and  thus  consti- 
tutes an  important  element  of  its  poetical  character. 

In  giving  a  rhythmical  version,  however  plain,  to  such  a  book  as  Koheleth,  it  should  be 
borne  in  mind  that  some  degree  of  inversion  as  well  as  measured  or  parallelistio  movement, 
IS  among  the  demands  of  the  poetical  style  in  all  languages.  Such  inversion,  however,  ex- 
ists to  a  much  less  degree  in  the  Hebrew,  than  in  the  Latin  and  Greek,  and  may,  therefore, 
be  more  easily  represented  in  English.  In  truth,  a  version  may  be  made  more  clear, .and 
more  literal,  as  well  as  more  musical,  in  this  very  way.  It  may  sometimes  be  accomplished 
by  a  faithful  following  of  the  original  in  its  scantiness  as  well  as  in  its  fulness.  Our  Eng- 
lish version  of  the  Bible  inserts  in  italics  the  substantive  verb  where  it  is  not  in  the  He- 
brew. It  does  this,  often,  to  the  marring  of  the  thought,  and  the  enfeebling  of  the  emolion. 
"From  everlasting  unto  everlasting  thou  arl;"  how  much  more  forcible,  and,  at  the  same 
lime,  more  rhythmical,  the  literal  following  of  the  Hebrew  : /ro??t  everlasting  thou.  This  may 
Beem  a  very  slight  difi'erence,  but  the  effect  on  a  wide  scale,  had  such  literal  following  been 

*[The  earlier  Greek  ideas,  as  manifested  in  their  Bolemn  dramiitic  poetry,  before  the  Epicurean  philosophy  bad  been 
fully  introduced,  remind  us  strikingly,  sometimes,  of  the  language  and  ideas  ot  the  Bible.  Nowhere  else,  out  of  the  Scrip- 
tures, i^  this  doctrine  of  retributive  justice,  and  its  awful  certainty,  more  sternly  set  forth.  The  manner  of  expression, 
sometimes,  shocks  our  more  merciful  Christian  ideas;  yet  still  we  recognize  in  them  the  primitive  dogma  of  the  divine 
uulailing  Justice,  as  inseparable  from  the  divine  Power  and  Wisdom  : 

^    TraAati^aTO? 

/ 
Dike,  renowned  of  old, 

Who  shares,  by  ancient  laws,  the  throne  of  .Tove. 

Sopa.  CEa.,  Col.  1381.— T.  L.; 


180  INTRODUCTION  TO  THE  METRICAL  VERSION. 

constantly  practised,  would  have  been  very  strongly  felt.  "  Vanity  of  vanities,"  says  our 
English  version,  "  all  is  vanity."  Leave  out  the  useless  substantive  verb:  '' Vanity  of  vani- 
ties, all — vanity."  A  very  slight  change  again,  but  it  has  more  effect  for  the  ear,  as  well  as 
for  the  feeling.  It  is  no  longer  an  abstract,  dogmatic  affirmation,  but  an  exclamation  of  won- 
der. Intensive  phrases,  however,  generally  refuse  a  strict  verbal  rendering,  unless  they  have 
become  naturalized,  is  it  were,  in  our  language,  through  a  long  used  literal  translation  of 
the  Scriptures,  or  in  any  other  way.  Thus  that  oft-repeated  "  vanity  of  vanities  "  (the  He- 
brew use  of  the  construct,  state  with  the  plural  for  something  superlative)  may  stand  as  it 
does,  instead  of  being  rendered  "  mosl  vain,"  or  "  utterly  vain."     So   ag.iin   for  the   Hebrew 

33b  3310  (i.  6),  the  most  literal  is  the  beat  sounding,  as  well  as  the  most  forcible  transla- 
tion :  "  Whirling ,  whirling ,"  or  "round,  round," — "  round  about,  round  about" — instead  of  our 
tame  and  prosaic  rendering:  ''it  whirleth  about  continually,"  or  the  still  poorer  Vulgate  i  Lus- 
trans  universa  in  circuitu.  In  other  cases,  a  verbal  rendering  will  not  do  at  all;  and  yet  in 
some  way,  must  their  intensiveness  be  given,  or  it  is  no  true  translation, — that  is,  no  trans- 
lation, or  settmjr  over,  of  w-hat  is  most  essential,  which,  in  such  a  book  as  Koheleth,  is  the 
emotion,  the  state  of  soul,  rather  than  the  bare  description  or  ethical  thought.  Thus,  for  ex- 
ample, in  the  Hebrew,  the  plural  is  sometimes  used  to  express  what  is  sujjerlative  or  very 
great ;  as  in  chap.  ii.  8,  the  expression  nni?l  m©,  which,  in  our  English  version  is  most 
strangely  rendered,  "  musical  instruments  and  thai  of  all  sorts."  The  best  Jewish  authority 
regarded  TMV  as  the  feminine  of  ^E',  the  common  word  for  the  breast,  used  here  (the  only 
case  of  its  occurrence)  as  more  feminine  and  voluptuous,  and  representative  of  Solomon's  nu- 
merous wives  and  concubines.  SeeKlMCHi,  and  Aben  Ezra  who  cites  as  a  parallel  phrase, 
C3"non^  QnT    ["a damsel  or  two,"  expressed  euphemistically)  Judges  v.  30.     Now  render 

this  literally,  "  a  breast  and  breasts,"  and  how  tame  it  sounds ;  how  bare  is  it  of  all  emo- 
tion !  We  want  something  to  express  this  intensive  sense,  be  it  an  intensive  particle,  or 
any  other  intensive  word — "  the  breast,  yea,  many  breasts," — the  seven  hundred  fair  female 
bosoms  on  which  Solomon,  in  "  the  days  of  his  vanity,"  had  the  choice  of  reposing.  The 
manner  of  saying  it,  and  the  feeling  with  which  it  is  said,  would  furnish  no  slight  argument 
that  it  is  a  real,  and  not  merely  a  representative  Solomon,  who  is  speaking  here.  Sometimes 
this  emotion,  this  intensity,  is  expressed,  or  rather  suggested,  simply  by  the  rhythmical  form 
of  the  translation,  even  though  it  be  of  the  slightest  kind; — the  inverted  or  measured  style 
immediately  indicating  such  an  emotional  state  of  soul,  as  other  language,  in  another  order, 
would  not  have  done  For  all  these  reasons,  it  is  no  paradox  to  assert,  that  a  rhythmical 
version  of  the  book,  such  as  is  here  attempted,  may  be  the  most  true  and  literal,  placing  the 
reader's  soul  in  some  degree  of  harmony  with  that  of  the  writer,  not  only  as  regards  the  ge- 
neral subject,  but  also  in  respect  to  the  true  thought  and  feeling  of  particular  passages.  To 
answer  this  purpose,  there  is  need  only  of  such  a  degree  of  inversion  as  our  language  most 
easily  admits,  and  which  might  have  been  much  more  freely  used  than  it  has  been  in  our 
common  version.  Such  a  style,  freely  employed  in  rendering  all  the  poetical  books,  would 
have  become  naturalized  in  English  through  this  very  means.  It  might  have  been  called 
prose,  but  would  have  had  much  more  of  the  power  of  the  poetical,  and  would  have  enabled 
us,  whilst  rendering  most  literally,  to  have  entered  more  deeply  into  the  thought  of  the  sa- 
cred books  through  the  emotion  which  is  such  an  essential  accompaniment  of  the  thought,  and 
of  which  a  poor  prose  translation  almost  wholly  divests  it.  In  addition  to  this  more  inverted 
style,  there  is  required  only  the  simplest  iambic  movement,  made  as  smooth  as  possible,  but 
without  much  regard  to  the  equality  of  the  lines.  The  Version  accompanying  may  be  open 
to  criticism  in  these  respects,  but  the  effect  would,  in  fact,  be  weakened  by  having  it  too 
labored,  even  if  that  could  be  consistent  with  literalness.  In  short,  there  is  wanted,  for  such 
a  purpose,  )ust  enough  of  rhythm  to  arrest  the  attention,  and  set  the  mind  in  the  direction  of 
the  inward  harmony,  without  occupying  it  with  an  excessive  artificialness  On  these  accounts 
it  is  hoped  that  the  attempted  rhythmical  version  will  give  the  reader  a  better  view,  by  giving 
him  a  better  feeling  of  Koheleth  (both  as  a  whole,  and  in  its  parts)  than  can  come  from  the 
verv  homely  and  defective  prose  translation  of  our  English  Bible,  or  even  from  the  German 


INTRODUCTION  TO  THE  METRICAL  VERSION.  18'i 

of  ZocKLER,  which  is  rhythmical  only  in  appearance ;  since  it  simply  follows  the  Hebrew  ac- 
cents in  the  divisions  of  the  parallelisms,  which  are  less  evident  in  this  book  than  in  other 
parts  of  the  Bible  styled  poetical.  In  the  version  offered,  there  is  very  little  of  what  can  be 
called  addition  or  paraphrase.  Some  few  places  there  are,  in  which  brief  explanatory  words 
liave  been  placed  in  parenthetical  brackets,  but  they  are  not  used  to  any  greater  extent  than 
the  explanations  and  connections  that  are  found  m  the  marginal  readings  of  our  English  Version. 
These  additions,  though  marked  by  enclosing  lines,  are  included  m  the  measured  movement, 
and  may,  therefore,  be  read  without  interrupting  it.  They  show  the  connections  of  thought, 
which  are  virtually  in  the  Hebrew,  in  cases,  often,  where  a  verbal  translation  would  fail  to 
exhibit  the  full  power  of  its  conciseness.  In  such  instances  they  are  not  additions,  nor  ex- 
planatory paraphrases,  but  genuine  parts  of  a  true  translation.  In  other  cases,  the  mere 
inversion  discloses  the  association  of  thought,  which  we  fail  to  see  in  the  common  rendering, 
because  its  unhebraical  order  divests  certain  words  of  that  emphasis  through  which  the  con- 
nection is  plainly  marked  in  the  original — more  plainly,  sometimes,  than  by  any  logical  terms 
of  assertion. 

The  measure  employed  is  the  Iambic,  with  occasional  use  of  the  Choriambus.  The  most 
usual  lines  are  the  pentameter,  or  the  common  English  blank  verse  line,  the  Iambic  of  seven 
feet,  the  most  musical  of  our  English  measures,  with,  occasionally,  the  less  musical,  because 
less  used,  Senarius.  The  shorter  lines,  of  three  or  four  feet,  are  used  for  the  transitions  and 
cadences  which  mark  the  flow  of  thought.  One  who  carefully  compares  it  with  the  original 
will  see  that  the  translation  here  attempted  keeps  to  the  Hebrew  accentual  divisions,  with 
very  rare  exceptions,  and,  in  most  cases,  (although  a  somewhat  difficult  task)  to  the  measure  of 
their  verbal  conciseness.  Some  few  parts  are  regarded  as  bare  prose,  and  are  given  accordingly, 
such  as  the  first  verse  of  the  book,  the  passages  from  ver.  12  to  ver.  14,  and  verses  16  and  17,  of 
the  first  chapter,  as  also  verses  9  and  10  of  the  twelfth  chapter.  These  are  viewed  as  simply  in- 
troductory to  what  follows.  Without  at  all  affecting  our  view  of  the  authenticity  and  inspira- 
tion of  the  book,  they  may  be  regarded  as  scholiastic  prologues,  or  epilogues,  made  by  some  other 
hand,  as  explanatory  of  the  whole  poem,  or  of  some  particular  things  in  it ;  as,  for  example, 
verses  9  and  10  of  chap.  xii.  seem  to  be  an  added  note  (by  some  enthusiastic  admirer,  himself 
divinely  guided)  to  show  that  Solomon's  own  language  answers  the  description  given  in  verse 
1 1  that  follows,  beginning :  "  words  of  the  wise,  etc."  The  reader  will  find  remarks  on  these,  botL 
by  ZocKLER  and  the  editor,  in  their  respective  places. — T.  L.] 


METRICAL   VERSION. 


SAYINGS    OF    KOHELETH, 

SON  OF  DAVID,  KING  IN  JERUSALEM. 


N.  B. — The  marginal  nombers  denote  the  chapters  and  vereea  of  the  common  English  Version.  The  smaller  fignre* 
in  the  text  refer  to  the  brief  notes  in  the  margin,  explanatory  of  differences  between  this  and  the  common  Version,  or 
r<'ferniig  to  pages  where  such  explanations  may  be  found. 


The  introductory  Thought  and  constant  Refrain.  Continual  cyclical  changes  in  Nature  and  in  Human  Life.    Notklng  new 
beneath  the  sun. 

Chaptee  I. 

2  0  vanity  of  vanities  !  Koheleth  saith  ; 
0  vanity  of  vanities !  all — vanity. 

3  What  gain  to  man  in  all  his  toil,  he  toils  beneath  the  sun  ? 

4  One  generation  goes,  another  comes ; 

But  the  earth  for  the  world'  abides. 

5  Outbeams^  the  sun,  and  goes  beneath,  the  sun  ; 

Then  to  his  place,  all  panting,'  glowing, — there  again  is  he. 

6  Goes  to  the  South,  the  wind,  then  round  to  North  again; 

Still  round  and  round  it  goes  ; 
And  in  its  circuits  evermore  returns  the  wind. 

7  The  rivers  all  are  going  to  the  sea  ; 
And  yet  the  sea  is  never  full  ; 

Whence  came  the  rivers,  thither  they  return  to  go. 

8  All  words*  but  labor ;  man  can  never  utter  it. 
With  seeing,  eye  is  never  satisfied  ; 

With  hearing,  ear  is  never  filled. 

9  What  WAS  13  what  again  shall  be  ; 

What  has  been  made,  is  that  which  shall  be  made ; 
There's  nothing  new  beneath  the  sun. 

10  Is  there  a  thing  of  which  'tis  said,  Lo  this  is  new? 
It  hath  already  been  in  worlds  that  were  before. 

11  Of  former  things  the  memory  is  gone  ;   . 
Of  things  to  come  shall  no  remembrance  be 

With  those  that  shall  come  after. 

I.  •  See  p.  46.— i  P.  35,  Text  Note  to  v.  6  — »  P.  33,  note.—*  P.  o9,  aud  Text  Note,  pp  36,  36. 

183 


184  ECCLESIASTES. 


n. 

Koheleth  givee  an  account  of  hiinBelf,  his  kiDgly  estate,  his  pre  emiaence  in  Wisdom  and  experience,  with  meditations 
on  the  fruitl'.'^sneaa  of  baman  efforts,  and  tbo  sorrows  of  knowledge.    Prose  mingled  with  verse. 

Chapteb  I. 

12,  13  I  Koheleth  was  king  over  Israel  in  Jerusalem,  and  I  set  my  heart  to  seek  and  to  explore 

by  wisdom  all  that  is  done  beneath  the  sun,— That  painful  study  which  God  has  given 

to  weary  with. 

14  I  looked  on  all  the  works  performed  beneath  the  sun ; 
And  Lo !  all  vanity,  a  chasing*  of  the  wind. 

15  That  which  is  crooked  cannot  be  made  straight ; 
The  lacking  can't  be  numbered. 

16  Then  said  I  m  my  heart,  Lo  !   1  have  become  great ;   I  have  increased  in  wisdom  beyond 

17  all  before  me  in  Jerusalem  ;  my  heart  hath  seen  much  wisdom,  and  knowledge.  Yea,  1 
set  my  heart  to  know  wisdom,— to  know  vain  glory,  too,  and  folly.  This  also  did  I  see 
to  be  a  caring  for  the  wind. 

18         For  in  much  of  wisdom  there  is  much  of  grief; 

And  who  mcreaseth  knowledge,  still  increaseth  sorrow. 

lU. 

The  Attempt  to  nnite  Pleasure  and  Wisdom— Fignre  of  the  Unruly  Horse— The  reining  of  the  Fleah— The  Heart  guiding 
as  Charioteer— Koheleth's  ample  means  for  the  Experiment — Its  wret<-hnj  Failure — All  Vanity. 


Chaptee  II. 


1  Then  said  I  m  my  heart  again — 

Go  to — I'll  try  thee  now  with  pleasure. 
Behold  the  good.     This,  too,  was  vanity. 

2  Of  laughter,  said  1,  it  is  mad  ; 
Of  mirth — 0  what  availeth  it? 

3  Then  in  my  heart  I  made  deep  search, — 
To  rein^  my  flesh  in  wine  ; 

My  heart  m  wisdom  guiding  ; 
To  take  near  hold  of  folly,  till  I  saw 
What  kind  of  good  is  that  for  Adam's  sons 
Which  they  would  get,  the  numbered  days  they  liy*, 
Beneath  the  heavens. 

4  Great  works  1  did. 

Houses  i  budded,  vineyards  did  I  plant, 

5  Gardens  and  parks:  fruit  trees  of  every  kind 

6  I  planted  there.     I  maile  me  water  pools, 
To  water  thence  the  wood  luxuriant''  of  trees. 

7  I  gat  me  serving  men,  and  serving  women  ; 
Thralls  of  my  house  were  born  to  my  estate; 
Whilst  store  of  cattle,  yea  of  flocks  were  mine, 
Surpassing  all  before  me  in  Jerusalem. 

8  I  gathered  to  me  also  silver — gold, — 
Treasures  of  kings,  the  wealth  of  provinces. 
I  gat  me  singing  men,  and  singing  women. 
That  choice  delight  of  Adam's  sons  was  mine. — 

The  breast* — yea  many  breasts. 

9  So  I  was  great,  and  grew  in  greatness  more  than  all 
Who  were  before  me  in  Jerusalem. 

Mv  wisdom  also  still  stood  firm  to  me. 


II.  ftp.  36,  Text  Note  to  v.  14.    III.  °  P.  54,  third  note.—'  P.  56,  first  note. — 6  p.  56,  second  note. 


METRICAL  VERSION.  185 


10  Of  all  mine  eyes  did  ask  I  nought  refused. 
My  heart  I  held  not  back  from  any  joy. 
For  joyful  was  my  heart  in  all  my  toil ; 
And  this  my  portion  was  from  all  my  toil. 

11  Then  looked  I  to  the  work  my  hands  had  wrought, 
The  labor  I  had  labored  in  the  doing  ; 

And  Lo  !  all  vanity — a  chasing  of  the  wind  ; 
No  gain  beneath  the  sun. 

rv. 

CoDtempIation  of  Wisdom  and  Folly — Koheleth  is  sure  that  Wisdom  f.ir  excels  Folly — Bat  he  is  puzzled  to  see  how 
slight  the  practical  Dififereuce  in  Life — One  seeming  Chance  to  all — All  alike  forgotten — Eohtleth's  Grief— His  Hatred 
of  Life  and  Discontent. 


Chapter  II. 


12  Again  I  turned  to  think  of  wisdom,  madness,  folly  : 
For  what  shall  he  do  who  succeeds  the  king  ? 
[What  else  than]  that  which  they  have  done  already. 

13  As  light  excels  the  darkness,  so  I  thought' 
There  surely  must  be  gain  to  wisdom  over  folly. 

14  The  wise  man's  eyes  are  in  his  head  [they  say'"], 
The  fool  in  darkness  walketh. 

And  yet  I  know  that  one  event  awaits  them  all. 

15  Then  said  I  in  my  heart 

Like  the  foors  chance  so  hath  it  chanced  to  me; 
And  wherefore,  then,  am  I  the  wiser? 
I  told  my  heart,  this,  too,  was  vanity. 

16  As  of  the  fool,  so  also  of  the  wise ; 
There's  no  remembrance  that  abides  forever;' 

In  that  the  days  are  coming — have  already  come — 

When  all  is  clean  forgotten. 
Alas  l^  how  IS  it  that  the  wise  should  die  as  dies  the  fool  I 

17  And  then  I  hated  life. 

For  grievous  seemed  the  work  performed  beneath  the  sun, 
Since  all  is  vanity — a  chasing  of  the  wind. 

18  I  hated  also  all  the  labor  I  had  wrought. 

For  I  must  leave  it  to  a  man  who  shall  come  after  me. 

19  Will  he  be  wise  or  foolish?  who  can  know? 
Yet  he  will  rule  in  all  for  which  I've  toiled, 
In  all  I've  wisely  planned  beneath  the  sun. 

This,  too,  was  vanity. 


Koheleth's  Desperation — All  vanity  again. 

Chapter  II. 

20  Thus  I  revolved'  until  it  made  my  heart  despail", 
Of  all  the  labor  I  had  wrought  beneath  the  sun. 

21  For  so  it  is  ;  there's  one  whose  toil  is  evermore 

In  wisdom,  knowledge,  rectitude; 
And  then  to  one  who  never  toiled  he  yields  it  as  his  prize. 
O  this  is  vanity— an  evil  very  sore. 

IV.  •?  63,  Teit  Note  to  T.  13,— »P.  68,  proverbial  saying »P.  68,  second  nolo.— a  P.  58,  third  note.    V.  »P.  68,  s«cond 

Dote. 


186  ECCLESIASTES. 


22  For  what  remains  to  man  in  all  his  labor? 

In  all  his  heart's  sore  travail,  as  he  toils  beneath  the  sun  ? 

23  Since  all  his  days  are  pain,  his  occupation  grief. 

This,  too,  is  vanity. 


VI. 

The  true  Good  not  in  tbe  power  of  man — Who  could  do  more  to  find  it  than  Koheleth?     All  the  gift  of  Qo4* 

Chaptek  II. 

24  The  good  is  not  in''  man  that  he  should  eat  and  drink, 
And  find  his  soul's  enjoyment  in  his  toil. 

This,  too,  I  saw,  is  only  from  the  hands  of  God. 

25  For  who  could  more  indulge  ? 

Who  faster,  farther,  run*  (in  such  a  race)  than  I? 

26  To  him  who  hath  found  favor  in  His  sight 
Doth  God  give  wisdom,  knowledge,  joyfulness  ; 
But  to  the  sinner  gives  He  travail  sore, 

To  hoard  and  gather  for  the  man  whom  he  approves. 
This,  too,  was  vanity — a  caring  for  the  wind. 


Vll. 

A  time  for  eTery  thing.    The  great  world  time,  or  world  problem,  which  men  can  never  find  o«t, 
Chapteb  III. 

1  To  every  thing  there  is  a  time, 

A  season  fit,  to  every  purpose  under  heaven  ; 

2  A  time  to  be  bom — a  time  to  die, 

A  time  to  plant — a  time  to  dig  up  what  is  planted, 

3  A  time  to  kill — a  time  to  heal, 

A  time  to  break — a  time  to  build  again, 

4  A  time  to  weep — a  time  to  laugh, 
A  time  to  mourn — -a  time  to  dance, 

5  A  time  to  scatter  stones — a  time  to  gather  them  again, 
A  time  to  embrace — a  time  to  refuse  embracing, 

6  A  time  to  seek — a  time  to  lose, 

A  time  to  keep — a,  time  to  cast  away, 

7  A  time  to  rend — a  time  to  sew, 

A  time  to  hold  one's  peace — a  time  to  speak, 

8  A  time  to  love — a  time  to  hate, 
A  time  of  war — a  time  of  peace. 

9  What  gain  to  him  who  works,  in  that  for  which  he  labors? 

10  I  saw  the  travail  God  hath  given  the  sons  of  men. 

That  they  should  toil  therein. 

11  Each  in  its  several  lime,  hath  He  made  all  things  fair; 
The  world-Hm^  also  hath  He  given  to  human  thought; 
Yet  so,  that  man,  of  God's  great  work,  can  never  find. 

The  end  from  the  beginning. 

yi.  *P.  80,  note.— >  p.  61,  third  note.    Til.  ^  P.  67,  uoto,  also  Excursus  on  Olamic  Words. 


METRICAL  VERSION.  187 


VIII. 

In  worldly  things,  eqjoyment  Mid  iucceaa  the  only  good  propoaed.    This  God's  gift.    The  Inquisition  of  the  PwL 

Chapter  III. 

12  There  is  no  other  good  in  them,  I  know, 
But  to  enjoy,  and  to  do  well  in  life  ; 

13  Yea,  more, — to  everv  man. 

That  he  should  eat  and  drink,  and  find  enjoyment  in  his  toil — 
Even  this  is  God's  own  gift. 

14  For  all  God's  work,  I  know,  is  for  eternity.' 
No  adding  to  it — from  it  no  diminishing. 

And  this  He  does  that  men  may  fear  before  Him. 

15  What  was  is  present  now  ; 
The  future  has  already  been ; 

And  God  demands  agam  the  ages  fled.' 


IZ. 

The  Iiijiisticoin  the  world — God's  sure  Jadgment — God's  trial  of  men  toproTethem — Human  Life  and  its  Destiny  as  judge<l 
l>y  liumitn  conduct — "Man  who  is  in  honor  and  abidetb  not  is  like  the  beasts  that  perish" — One  chance,  seeuiingly. 
to  an. 

Chapter  III. 

16  Again  I  looked  beneath  the  sun — 

The  place  of  judgment^wiokedness  was  there. 
The  place  of  righteousness — I  saw  injustice  there. 

17  Then  said  I  in  my  heart ; 

The  righteous  and  the  wicked  God  will  judge. 

For  Ihere,^  too,  unto  every  purpose,  and  for  every  work, 

18  There  is  a  time  appointed. 

This  said  I  in  my  heart — because  of  Adam's  sons — 
When  God  shall  try  them — for  themselves  to  see 
That  they — in  their  own  estimation'" — are  as  beasts. 

19  (So  seems  it) — one  event  for  man,  for  beast,^one  doom  for  all. 
As  dieth  this,  so  dieth  that — one  breath  is  for  them  all. 
There  is  no  pre-eminence  to  man  above  the  beast. 

Since  all  is  vanity. 

20  Unto  one  place  (the  earth)  go  all  alike. 

All  come  from  earth,  and  all  to  earth  return. 

21  For  who  (among  them)  is  it  that  discerns,' 
The  spirit  of  the  man  (hat  goeth  up  on  high, 

The  spirit  of  the  beast  that  downward  goes  to  earth? 

22  And  so  I  saw  there  was  (for  them)'  no  higher  good 
Than  that  a  man  should  joy  m  his  own  work. 

Since  this  his  portion  is. 
For  who  shall  take  him  there  to  see 
What  shall  be  after  him  ? 

VIII.  'BxcureusonOlamic  Words,  p.  51.— SExcurans,  p.  72.    IX.  »  P.  69,  note.— 10 P.  70,71,  note.— >  P.  72.  note.— *  Tbs 
•aQie. 

29 


188  ECCLESIASTES. 


Koheletb  turns  again — The  sight  of  oppression  changes  the  view — The  Dead  seem  better  off  than  the  Living — Labor,  whec 

it  prospers,  only  a  source  of  envy — The  envious  fool's  content  in  his  idleness. 

Chapikb  IV. 

1  And  then  I  turned  again — 

I  looked  on  all  the  oppressions  done  beneath  the  sun. 
For  Lo !  the  tears  of  the  oppressed,  who  had  no  comforter ; 
Whilst  on  the  oppressors'  side  was  power,  to  them  no  comforter. 

2  0  then  I  praised  the  dead  who  died  long  since, 
More  than  the  living  men  who  now  survive. 

3  Ah !  better  than  them  both  is  that  which  hath  not  been, 
Nor  ever  seen  the  evil  work  performed  beneath  the  sun. 

4  Again  I  thought  of  toil  as  prospering  in  its  work. 
That  this  is  cause  of  hate  to  one  man  from  his  neighbor. 

Yea,  this  is  vanity,  a  caring  for  the  wind. 

5  The  fool  (in  envy)  folds  his  hands  and  his  own  flesh  devouia. 

6  For  better  (saith  he)'  is  the  one  hand  full  of  quietness. 
Than  both  hands  full  of  toil  and  windy  vain  desire. 

XI. 

Another  vaoitj — The  lone  Miser — The  good  of  Society. 

Chaptee  IV. 

7  I  turned  to  look  again  beneath  the  sun — 

And  Lo  !  another  vanity  ! 

8  There  is  one  alone ;   he  has  no  mate,  no  son  or  brother  near, 
And  yet  there  is  no  end  to  all  his  toil. 

With  wealth  his  eyes  are  never  satisfied. 
Ah  me  !*  for  whose  sake  do  I  labor  so  ? 
Or  why  do  I  keep  back  my  soul  from  joy  ? 
O  this  is  vanity  and  travail  sore. 

9  Better  are  two  than  one,  for  then  there  is  to  them 

A  good  reward  in  all  their  toil. 

10  For  if  they  fall,  the  one  shall  raise  his  friend. 

But  woe  to  him  who  falls  alone,  with  none  to  lift  him  up. 

11  If  two  together  lie,  they  both  have  heat ; 

But  how  shall  one  be  warm  alone  ? 

12  If  one  be  stronger,  two  shall  stand  against  him. 

Nor  quickly  can  the  triple  cord  be  broken. 

ZII. 

Changes  in  the  indlridual  and  political  life — ^Ihe  lowly  exalted,  the  high  abased — Changes  in  the  world-life — The  paeeing 
generations. 

Chapteb  IV. 

13  Better  the  child,  though  he  be  poor,  if  wise, 

Than  an  old  and  foolish  king,  who  heeds  no  longer  warning. 

14  For  out  of  bondage  comes  the  one  to  reign  ; 

The  other,  in  a  kingdom*  born,  yet  suffers  poverty. 

15  I  saw  the  living  all,  that  walked  in  prid^  beneath  the  sun. 
I  saw  the  second  birth'  that  in  their  place  shall  stand. 

X.  »  p.  81.    XI.  *  P.  SI,  eecond  note.    XII.  '  KxcursuB,  p.  84.— «  The  sume.— '  Excursus,  p.  80. 


METRICAL  VERSION.  j«9 


16        No  end  to  all  the  people  that  have  gone  before  ; 

And  they  who  still  succeed,  in  them*  shall  find  no  joy. 
This,  too,  is  vanity,  a  chasing  of  the  wind. 

XIII. 

K«T«rence  in  worship — In  speaking — ObBerrauce  of  vows.    Against  superstition,  dreams  and  fortune-telling — Fear  6o4 
alone. 

Chapter  V. 

H.  B. — In  the  Hebrew  this  chapter  begins  with  ver.  2. 

1  O  keep  thy  foot  when  to  the  house  of  God  thou  goest. 
Draw  nigh  to  hear. 

'Tis  better  than  to  give  the  sacrifice  of  fools; 
For  they  know  not  that  they  are  doing  evil.' 

2  0  be  not  hasty  with  thy  mouth,  nor  let  thy  heart  be  rash 
To  utter  words  before  the  face  of  God. 

For  God  in  heaven  dwells,  thou  here  on  earth. 
Be,  therefore,  few  thy  words. 

3  As  in  the  multitude  of  care  there  comes  the  dream, 
So,  with  its  many  words,  the  voice  of  fools. 

4  When  thou  hast  made  a  vow  to  God,  defer  not  to  fulfill. 
He  has  no  delight  in  fools — pay,  then,  as  thou  hast  vowed. 

5  'Tis  better  that  thou  shouldst  not  vow,  than  vow  and  not  perform. 

6  Give  not  thy  mouth  to  cause  thy  flesh  to  sin ; 
Nor  say  before  the  angel :'"  "  'twas  an  error." 
Wherefore  should  God  be  angry  at  thy  voice? 
And  why  the  labors  of  thy  hands  destroy  ? 

7  Though  dreams  abound  and  vanities,  presagings  numberless, 

Yet  fear  thou  God. 

XIV. 

Be  not  stumbled  at  sight  of  oppression  and  oppressors — There  are  Higher  Powers  than  they — And  God  is  OTer  all. 

Chapter  V. 

8  When,  in  a  province,  thou  beholdest  the  oppression  of  the  poor, — 
Bold  robbery  of  judgment  and  of  right; 

At  such  allowance  marvel  not. 

Since  One  most  high,  above  all  height,  is  keeping  watch. 
Yes — there  be  higher'  far  than  they. 

9  For  every  (rank)  has  profit  from  the  soil. 
The  king  himself  owes'  homage  to  the  field. 

XV. 

Wealth  never  satisfies — ^The  laborer's  contented  sleep. 

Chapter  V. 

10  Who  silver  loves,  with  silver  ne'er  is  satisfied. 
Nor  he  who  loves  increase  of  wealth,  with  revenue. 

This  is  another  vanity  : 

11  When  wealth  increases,  they  increase  who  spend; 

And  what  the  owner's  gain,  except  to  see  it  with  his  eyes? 

12  Sweet  is  the  laborer's  slumber,  be  it  less  he  eat  or  more  ; 
Whilst  the  abundance  of  the  rich  permits  him  not  to  sleep. 

XII.  SThe  same.     Xm.  "P.  89,  and  note  p.  141.- JOP  90,  second  note.     XIV.  IP.  91,  second  noie.— 3P.  92,  note. 


'90  ECCLESIASTES. 


XVI. 

Aootber  aore  eril — The  hoarding  miser,  who  loses  his  wealth  aad  diw  poor — Darkness,  Sickness,  and  Wrat^, 

Chapter  V. 

13  There  is  another  grievous  woe  I've  seen  beneath  the  sun,— 
Wealth  hoarded  to  its  owner's  hurt. 

14  With  the  sore  travail  (it  had  cost)'  that  wealth  departs ; 
The  son  whom  he  begets  is  left  with  nothing  in  his  hand. 

14        Then  bare,  as  from  his  mother's  womb  he  issued  forth, 
Doth  he  return  (to  earth)  poor  as  he  came, 
And  nothing  takes  he  of  his  toil  to  carry  with  him  there. 

16  0  a  sore  evil  this  ! 

In  all  points  as  he  came,  so  shall  he  go. 

And  what  his  profit  that  he  thus  should  labor  for  the  wind? 

17  Yea,  all  his  days  doth  he  in  darkness  eat. 

Abundant  sorrow,  sickness  too  is  his,*  and  chafing  wrath. 

XVII. 

The  summing  up  of  Kobeleth's  experience — The  true  Oood,  the  Oood  that  is  /a>r— The  ability  to  see  good  Id  anj^hiu;;  u 
Glod*8  own  gift—"  Hia  faTor  is  more  than  life  " — Makes  the  mere  enjoyment  of  life  little  remembered. 

Chapter  V. 

18  And  now  behold  what  I  have  seen ! 

GooD^  that  \ifair,  to  eat  and  drink,  and  see  the  good 
In  all  the  toil  that  one  may  toil  beneath  the  sun. 
The  number  of  the  days  that  God  has  given 

19  To  be  his  portion  here — yea,  every  man. 

As  God  has  given  him  wealth  and  great  estate, 
And  power  to  eat  thereof, 
To  bear  his  portion,  and  be  joyful  in  his  toil — 
This  good*  (I  say)  is  God's  own  gift. 

20  For  little  will  he  call  to  mind,  the  days  that  he  has  lived, 
When  God  doth  thus  respond  to  him  in  joyfulness  of  heart. 

XVIII. 

Koheleth  turns  agiun  to  the  dark  aide — The  rich  man  to  whom  Ood  has  not  given  the  true  good — compared  to  the  aa* 
timely  birth — He  who  Taioly  lives,  less  blessed  than  the  vainly  6om 

Chapter  VI. 

1  Another  evil  have  I  seen  beneath  the  sun, 
And  great  it  is  to  man  ; 

2  There  is  one  whom  God  endows  with  wealth, 
And  store  of  goods,  and  glorious  estate ; 
Who  nothing  lacks  of  all  his  soul  desireth. 
Yet  God  gives  bim  no  power  to  eat  thereof; 
For  one,  an  alien'  born,  devouretb  it ; 

This,  too,  is  vanity,  a  very  sore  disease. 

3  Though  one  beget  a  hundred  sons — though  he  live  many  yeais, — 
Yea,  though  to  countless  days  his  life  extends — 

Hia  soul  unsatisfied  with  good,  and  he  no  burial  have; 
The  untimely  born,  I  said,  is  better  sure  than  he. 

XVI.  >  p.  93,  second  note.— *  P.  91,  note.    XVII. 'P.  94,  second  note.— 'The  same.     XVIII.  '  P.  99,  flrst  note.  , 


METRICAL  VERSION.  ISI 


4        For  though'  in  vanity  it  comes,  and  into  darkness  goes, — 

And  darkness  cover  deep  its  name, — 
6        Though"  it  hath  never  seen  the  sun,  nor  aught  hath  ever  known, — 
Yet  better  rests  (the  vainly  born)  than  He  [who  vainly  lived] ; 

6  Yea,  though  he  hved  a  thousand  years  twice  told, 

Yet  never  £aw  the  good. 
Unto  one  pUce,  go  not  all  men  alike  ?' 

XIZ. 

UnBatiefKctoriDess  of  human  life  an<t  efforts — To  the  Wise,  the  Fool,  the  Poor — Content  better  than  the  Wandering  of  tbe 
§oul — The  frailty  and  earthliness  of  man  as  indicated  by  bis  name  Adam — He  cannot  strive  with  his  Maker — Multi- 
plication of  words — They  only  increase  vanity. 

Chapter  VI. 

7  All  toil  of  man  is  ever  for  his  mouth  ; 
And  yet  the  appetite  is  never  filled. 

8  What  profit  to  the  wise  ('tis  asked)'  beyond  the  fool? 

What  to  the  poor,  though  knowing  how  to  walk  before  the  living? 

9  Better  the  eyes  beholding  (say)'"  than  wandering  of  the  soul. 

This,  too,  is  vanity. 

10  What  each  thing  is,  its  name  was  named  of  old  ; 
Known  thus  for  what  he  is,'  is  Ad.4.m  (named  from  earth); 
And  that  he  cannot  strive  with  One  so  far  in  might  excelling. 

11  Though  many  words  there  are,  in  vain  they  multiply; 

What  profit  then  to  man  ? 

12  For  who  knows  what  is  good  for  man  in  life, 
The  number  of  the  days  of  his  vain  life, 

He  spendeth  like  a  shadow  gone  ?  For  who  can  tell  to  man 
What  shall  be  after  him  beneath  the  sun  ? 


XZ. 

rbe  sorrowful  aspects  of  life  better  than  the  jovial — Better  than  the  song  of  fools  the  chidinga  of  the  wise — Here,  too,  th«rc 
is  vanity — Since  insolence  of  st&tion  and  bribery  majr  cause  even  the  wise  to  err. 


Chapter  VII. 


Better  the  honored  name  than  precious  oil ; 

Better  the  day  of  death  than  that  of  being  born. 

Better  to  visit  sorrow's  house  than  seek  the  banquet  hall ; 

Since  that  (reveals)  the  end  of  every  man. 

And  he  who  lives  should  lay  it  well  to  heart. 

Better  is  grief  than  mirth  ; 
For  in  the  sadness  of  the  face  the  heart  becometh*  fair. 
The  wise  man's  heart  is  in  the  house  of  mourning ; 
The  fool's  heart  in  the  house  of  mirth. 
Better  to  heed  the  chiding  of  the  wise 

Than  hear  the  song  of  fools. 
For  like  the  sound  of  thorns  beneath  the  pot, 
So  is  the  railing  laughter  of  tlie  fool. 

This,  too,  is  vanity. 
For  even  the  wise  may  arrogance'  inflate, 
A  bribe  his  lieart  corrupt. 


XVIir.  »P.  ino,  note  also  p.  177,  Int.  to  Met.  Ver.    XIX.  »  wftiiestlon  and  Answer.—'  P.  101,  note.     XX,  «  p,  \-,\  ]tt 
t«  .Met   V.  rs.— "  V.  106,  note,  and  Text  Note,  p.  104, 


192  ECCLESIASTES. 


XXX. 

Sundry  maxima — The  end  determines — ^Be  patient — Fret  not — No  mark  of  Wisdom  to  praise  the  paat — In  Wealth  there  is 
defence  of  life,  in  knowledge  life  itself— In  prosperity  be  joyfol— In  adrersity  be  tboaghtflil— Ood  hath  set  oas  oxer 
against  the  other. 


Ohapteb  VII. 


8  BettCT  the  issue  of  a  thing  than  the  beginning. 

Better  the  patient  than  the  proud  in  soul. 

9  0  be  not  hasty  in  thy  spirit  angrily  to  grieve ; 

For  in  the  bosom  of  the  fool  such  anger  ever  dwells. 

10  Say  not,  why  is  it,  days  of  old  were  better  days  than  these  7 
'Tis  not  from  wisdom  comes  such  questioning. 

11  Wisdom  is  fair  with  fair  inheritance ;' 
And  gain  excelling  hath  it  then  for  men. 

12  In  Wisdom's  shade,  as  in  the  shade  of  Wealth, 

[Defence  of  lifep  ;  but  knowledge  hath  pre-eminence  (in  this). 
That  wisdom  giveih  life  to  its  possessor. 

13  Survey  the  works  of  God ; 

For  who  can  make  that  straight  which  He  hath  left  deformed  ? 

14  In  days  of  good,  be  thou  of  joyful  heart ; 

In  evil  days,  look  forth  (consider  thoughtfully) 

How  God  hath  set  the  one  against  the  other, 

That  aught  of  that  which  cometh  after  man  may  never  find. 


ZXIZ. 

Koheleth's  sad  experience— the  wicked  prospering— the  good  depressed.  Orer-righteonsness — Be  not  too  knowing— The  I 
of  Qod  the  only  safety — Wisdom  stronger  than  strength — None  righteous,  no,  not  one — Heed  not  slanders. 

Chapter  VII. 

15  Much  have  I  seen,  of  all  kinds,'  in  my  days  of  vanity. 
The  righteous  man  who  perished  in  his  righteousness ; 
The  wicked  man,  with  life  prolonged  in  wickedness. 

16  Nor  over-righteous  be,  nor  over- wise  ; 

For  why  thyself  confound  ? 

17  Nor  over-wicked  be,  nor  play  the  fool ; 

Why  die  before  thy  time  ? 

18  Better  hold  fast  the  one,  nor  from  the  other  draw  thy  hand; 
But  he  alone  who  feareth  God  comes  out  unscathed'  from  all. 

19  One  wise  man  there  may  be  whom  wisdom  stronger  makes. 
Than  ten  the  mightiest  captains  in  the  city ; 

20  But  one,'  a  righteous  man,  on  earth  is  never  found, 
Who  doeth  always  good  and  sinneth  not. 

21  [Learn  this]  too,  give  not  heed  to  every  word  that  flies  ; 
Lest  thine  own  servant  thou  shouldst  hear  reviling  thee ; 

22  For  many  the  time,  as  thine  own  soul  well  knows, 
That  thou  thyself  hast  other  men  reviled. 


XXI.  «P.  lOT.  Bret  note.— » P.  107,  second  note.    XXII.  «  P.  108,  first  note —' P.  109.— » P.  109,  third  note. 


METRICAL  VERSION.  198 


XZIII. 

Koheleth's  desire  to  learn  the  great  past.    He  then  tarns  to  seek  wisdom  In  human  life.    The  eril  woman — A  good  on* 
hard  to  find — One  man  in  a  thousand.    Man  made  upright ;  now  fallen. 

Chapter  VII. 

23  All  this  have  I  essayed  for  wisdom's  sake. 

O  that  I  might  be  wise,  I  said,  but  it  was  far  from  me ; 

24  Far  off — the  past,  what  is  it  ?'   deep — that  deep,  0,  who  can  aonnd  ? 

25  Then  turned  I,  and  my  heart,  to  learn,  explore, 
To  seek  out  wisdom,  reason — sin  to  know, — 
Presumption, — folly, — vain  impiety. 

26  Than  death  more  bitter  did  I  find  the  wife 

Whose  heart  is  nets  and  snares,  whose  hands  are  chains. 
The  blest  of  God  from  her  shall  be  delivered ; 
The  sinner  shall  be  taken. 

27  Behold,  this  have  I  found,  Koheleth  saith ; 
[As  reckoning]  one  by  one,  to  sum  the  account ; 

28  That  which  my  heart  was  ever  seeking  though  I  found  it  not : 
Out  of  a  thousand,  one  man  have  I  found ; 

Amidst  all  these,  one  woman  seek  I  still. 

29  This  only  have  I  found — behold  it, — God  made  man  upright; 
But  they  have  sought  devices  numberless. 

XXIV. 

Wisdom  lighteth  np  the  ftce.    Koheleth's  kingly  admonition — Submission  to  right  anthorlty.    The  rebelliona  spirit-* 
Safety  of  obedience. 

Chaptee  VIII. 

1  Who  like  the  wise,  or  him  who  knows  the  reason  of  a  thing  ? 
Man's  wisdom  lighteth  up  his  face, — its  aspect  stem  is  changed. 

2  I,  a  king's  mouth  (do  speak  it),'"  heed  it  well ; 
By  reason,  also,  of  the  oath  of  God ; 

3  In  anger,  from  the  [ruler's]  presence  hasten  not ; 
Nor  boldly  stand  in  any  evil  thing ; 

For  that  which  he  hath  purposed  will  he  do. 

4  Where'er  the  mandate  of  a  king,  there,  too,  is  power ; 
Aud  who  shall  say  to  him,  what  doest  thou  ? 

5  Who  simply  keeps  the  statute  knows'  no  harm  ; 

Yet  still,  the  wise  in  heart  doth  time  and  judgment  heed. 

XXV. 

Man's  evil  gvat,  yet  reasoo  and  justice  in  it  all — No  resistance  in  the  warfare  with  death.    Impotency  of  wickedness. 

Chapter  VIII. 

6  For  surely  unto  every  purpose  is  there  time  and  judgment  fixed, 
Although'  man's  evil  be  so  great  upon  him, 

7  Unknowing,  as  he  is,  of  all  that  is  to  come. 
For  how  it  shall  be,  who  is  there  to  tell  him  ? 

8  Over  the  spirit,  none  has  power  to  hold  it  back  ; 
No  strength  availeth  in  the  day  of  death ; 

For  in  that  warfare  there  is  no  release ; 

And  wickedness  is  impotent  to  free  the  sinner  there. 

XXIH.  »Note  pp.  113, 114.    XXIV.  "P.  113,  Text  Note  to  t.  2.— ip.  117,  note.     XXV.  'P.  118,  first  note.  ~" 


194  ECCLESIASTE8. 


XXVI. 

A  cloM  iUFTey— Power  hurtful  to  its  poasessors— The  wicked  rulers  dead — Bnried  in  Pomp— Forgotten. 

Chapter  VIII. 

9  This  too  I  saw — 'twas  when  I  gave  my  heart 
To  every  work  that's  done  beneath  tlie  sun — 
That  there's  a  time  when  man  rules  over  man  to  his  own  hurt. 

10  'Twas  when  I  saw  the  wicked  dead  interred  ; 

And  to  and  from'  the  holy  place  (men)  came  and  went ; 
Then  straight  were  they  forgotten  in  the  city  of  their  deeds. 
Ah !  this  was  vanity. 

XXVII. 

Hnman  presumption  arising  from  impunily— Judgment  slow  but  sure— No  good  to  the  sinner  notwithstanding  appe«r»Dce»— 
"  Woe  to  the  wicked,  it  sh.<ill  be  ill  with  him— Joy  to  the  righteous,  It  shall  be  well  with  him." 

'^^HAPTER  VIII. 

11  Since  sentence  on  an  evil  work  is  not  done  speedily, 

Therefore  the  hearts  of  Adam's  sons  are  filled  with  thoughts  of  wrong. 

12  Yet  though  the  sinner  sin  a  hundred  times,  with  life  prolonged, 
Still  know  I  this— it  shall  be  well  with  those  who  worship  God, — 

Who  stand  in  awe  before  Him. 

13  But  for  the  sinner  there  is  nothing  good  ; 

Nor  shall  he  lengthen  out  his  days  that  like  a  shadow  (flee), 
This  man  who  hath  no  fear  (to  sin)  before  the  face  of  God. 

XXVIII. 

Koheleth's  faith  grows  weak  again— He  stiimbles  at  the  sight  of  the  same  seeming  chance  to  all— It  Is  then  thai  i.e  n- 

tols  pleasure — No  good  except  to  eat,  efc. 

Chapter  VIII. 

14  'Tis  vanity,  what's  done  upon  the  earth,  for  so  it  is, 
That  there  are  righteous  unto  whom  it  haps  as  to  the  vile. 
And  sinners,  too,  whose  lot  is  like  the  doings  of  the  just. 

For  surely  this  is  vanity,  I  said. 

15  'Twas  then''  that  pleasure  I  extolled  : 

How  that  there  was  no  good  to  man  beneath  the  sun; 

Except  to  eat,  and  drink,  and  here  his  joy  to  find  ; 

And  this  alone  attends  him  in  his  toil. 

During  all  the  days  of  life  that  God  has  given  beneath  the  snn. 

XXIX. 

The  mystery  deepens — No  human  philosophy  can  solve  the  problem  of  life — We  can  only  say,  "  all  things  are  in  the  hands 
of  God:"  Human  Love  and  Hatred— The  unknown  All  as  it  bears  upon  all— The  seeming  outward  confusion  in  morel 

„tates The  still  greater  invisible  evil  in  the  hearts  of  men — Then  to  the  unknown  after  etale — Hope  in  the  livinp— 

The  highest  form  of  death  inferior  to  the  lowest  life. 

Chapter  VIII. 

16  According  as  I  gave  my  heart  to  know  what  wisdom  was, 
And  to  e.xplore  the  travail  sore  that's  done  upon  the  earth, 
[So  sore  that  day  and  night  the  eyes  no  slumber  take] 

17  'Twas  then  I  saw  that  man  can  never  find  Mie  work  of  God  : 
That  work  which  now  is  going  on  beneath  the  sun. 

For  though  one  labor  in  the  search,  his  search  is  all  in  vain. 

Yea,  though  the  sagf'  mtv  boast  his  knowledge,  still  he  finds  it  not 


XXVI.  3  p.  119,  note.    XXVIIl.  *  P.  120,  note.    XXIX.  '  Pp.  67,  68,  Dot«. 


METRICAL  VERSION.  UV, 


Chaptbb  IX. 


For  this  before  my  heart  1  set — all  this  to  understand — 

Even  this  (great  mystery)  how  that  the  righteous  and  the  wise, 

With  all  their  works,  are  in  the  hands  of  God. 

Their  love,  their  hatred  too  ;  man  knows  it  not,  the  all'  that  lies  before  him; 

The  all  according  as  it  is  to  all — one  fate  to  all — 

The  just,  the  vile,  the  good,  the  pure,  the  one  with  sin  defiled  ; 

To  him  who  offers  sacrifice — to  liira  who  gives  it  not ; 

As  to  the  good,  so  unto  him  that  sms  : 

As  to  the  perjured,  so  to  him  who  fears  to  break  his  oath. 

Yes,  this  the  evil  sore  in  all  that's  done  beneath  the  heavens: 

That  thus  one  doom  should  come  to  all  alike. 

And  then,  so  full  of  evil  are  the  hearts  of  Adam's  sons  ! 

Yea,  madness  in  their  hearts,  whilst  they  do  live ; 

Then  to  the  dead  they  go. 
For  there  is  hope  in  one  whose  life  still  joins'  the  living  throng. 
To  a  living  dog  there's  greater  worth  than  to  a  lion  dead. 


zxx. 

Kobeleth'e  views  of  the  state  of  the  dead — Not  as  a  state  of  extioctioo,  bat  as  opposed  to  the  present  active,  loving,  hating 
scheming  life— The  ODknowQ  state  of  l)elag  to  which  there  is  no  participation  in  the  worlds  of  this  world  "benesth 
the  sun." 


Chapter  IX. 


The  living  know  that  they  must  die,  the  dead  they  nothing  know. 
For  them  there  is  no  more  reward,  forgotten  is  their  name. 
Their  hate,  their  love,  their  zeal,  all  perished  now ; 
Whilst  the  world  lasts,  no  portion  more  have  they, 
In  all  the  works  performed  beneath  the  sun. 


XXXI. 

On  this  there  follows  a  strain  of  sorrowing  irony — [In  language  the  opposite  of  1  Cor.  vii.  29}.— Alas  0  man! — If  it  I.e  all 
of  life  to  live— Then  go  thy  way  oat,  drink  thy  wine — There  is  no  judgment — Qod  accepts  thy  works — Get  all  the  good 
thou  canst  out  of  •*  thy  day  of  vanity  " — Th«re  is  no  work  or  scheme  in  Sheol.    Comp.  Wisdom  of  Solomon,  II.  6. 


Chapter  IX. 


7  Go  then,  with  gladness  eat  thy  bread,  and  merrily  drink  thy  wine, 
For  Qod  already  hath  accepted  all  thy  works. 

8  In  every  season  be  thy  garments  white, 
And  oil  be  never  wanting  to  thy  head. 

9  Live  joyful  with  the  wife  whom  thou  hast  loved. 
During  all  the  days  of  thy  vaio  life,— that  life' 
Which  Qod  hath  given  to  thee  beneath  the  sun- 
Yea,  all  thy  days  of  vanity. 

For  this  thy  only  portion  is  in  life. 

And  in  thy  weary  toil  which  thou  hast  toiled  beneath  the  sOli. 
10        Do  then  whate'er  thy  hand  shall  find  in  thine  own  might'  to  do, 
For  there's  no  work,  no  plan,  no  knowledge,  no  philosophy'", 
In  Sheol,  where  thou  goest. 


XXIX.  «  Vaihinger,  p.  121,  Sd  col.— 'P.  125,  let  note     XXXI.  ep.  126,  second  noH,— »  Escufaitt  tl.,  p.  135,  Isl  roi.— 
Ic  Kxiursii?  T..  p.  131,  1st  col. 


19(5  ECCLESIASTE& 


XXXII. 

Koheleth  turns  a^in — He  revises  and  retracts  what  had  been  said — Alt  such  advice  to  live  merrily  is  Taio,  because  there 
is  no  certainty  in  bamaa  afiairs,  and  human  eSocts — All  Wisdom,  therefbce,  and  all  resolving  to  be  happy  may  be  in 
vain. 

Chapteb  IX. 

11  I  turned  again  to  look  beneath,  the  sun. 

Not  to  the  swift  the  race  I  saw,  nor  victory  to  the  strong, 
Nor  to  the  wise  secure  their  bread,  nor  to  the  prudent  wealth, 
Nor  favor  to  the  knowing  ones,  but  time  and  doom  to  all. 

12  For  man  knows  not  his  time. 

Like  fishes  taken  in  the  net,  or  like  to  birds  ensnared, 

So  are  the  sons  of  Adam  snared  when  comes  the  evil  hoar. 

And  falls  upon  them  suddenly,  unwarned. 

xxxiir. 

Koheleth  gives  an  historical  example  of  the  little  avail  that  wisdom' is  to  its  possessor,  yet  still  protesting  its  dwirablfr 
ness,  and  its  intrinsic  superiority  to  strength  and  weapons  of  war — How  sin  and  folly,  too,  may  render  it  ineffectual, 
and  even  turn  it  to  evil. 

Chapteb  IX. 

13  This,  too,  I  saw,  a  mystery'  great  [to  me]  beneath  the  sun : 

14  A  little  city — few  its  men — a  monarch  great  invading. 

With  hosts  surrounds,  and  builds  against  it  mighty  mounds  of  siege. 

15  A  man  was  found  therein,  a  poor  man,  yet  most  "wise. 
This  man  the  city  by  his  wisdom  saved ; 

Yet  no  one  did  that  poor  wise  man  remember. 

16  Then  said  I,  true  it  is,  that  wisdom's  more  than  strength ; 

Yet  see — the  poor  man's  wisdom — how  despised,  his  words  unheard  I 

17  Words  of  the  wise !  in  quiet  are  they  heard 
Beyond  the  shout  of  him  who  rules  o'er  fools. 

18  Sure,  wisdom  is  a  better  thing  than  instruments  of  war; 
Though  all  its  good  so  great  one  sinner  may  destroy. 

Chapteb  X. 

1  Like  aa  dead  flies,  with  frothy  taint,  the  fragrant  oil  corrupt, 
So  taints'  a  little  folly,  one  for  worth  and  wisdom  famed, 

XXXIV. 

a  series  of  moral  meditatioDB,  hftTing  more  of  suggestive  than  of  logical  association — Their  main  drift,  that  men  shoald 
employ  their  faculties  in  the  best  way  they  can,  notwithstanding  the  little  e£9ciency  of  human  wisdom  in  aecorlng 
good  and  avoiding  evil. 

Chapteb  X. 

2  The  wise  man's  heart  is  on  bis  right,  the  fool's  heart  on  his  left. 

3  Even  by  the  way,  as  walks  the  fool,  his  understanding  fails, 
And  unto  every  one  he  meets,  hia  folly  he  proclaims. 

4  If  e'er  against  thee  swell  the  ruler's  rage,  leave  not  thy  place ; 
Though  great  the  offence,  the  yielding  spirit  calms. 

5  Another  evil  have  I  seen  beneath  the  sun  : 
An  error  such  as  comes  from  princes'  favor  ; 

6  FoUy  is  set  on  high,  the  rich  sit  lowly  on  the  ground. 

7  Servants  on  horses  mounted  have  I  seen  ; — 
Princes,  like  servants,  walking  on  the  earth. 

XXXm.  IP.  127,  note.-«P.  138,  note. 


METRICAL  VERSIOX.  19» 


xzxv. 

Thore  is  danger,  too,  fn  the  ordinary  aTocatioos  of  life. 

Chapter  X. 

8  Who  digs  a  ditch  himself  may  fell  therein. 

Who  breaks  a  hedge,  a  serpent  there  may  bite  him. 

9  He  who  removeth  stones,  gets  hurt  thereby, 
Who  cleaveth  trees,  by  them  is  put  in  peril. 

10        If  dull  the  iron,  and  its  edge  he  fails  to  sharpen  well, 

Then  greater  force  he  needs,'  and  help  of  wise  d'Cxterity. 

XXXVI. 

The  babbler— Speech  of  the  wise— Of  the  foolish— Vain  predictions. 

Chapteb  X. 

H        A  serpent  that  withovrt  enchantment  bites — 

So  is  the  slanderer's  tongue ;  no  gain  hath  it  to  its  possessor. 

12  Words  of  the  wise  man's  mouth, — they're  words  of  grace ; 
Lips  of  the  fool, — the  fool  himself  they  swallow  up  ; 

13  His  words  in  folly  that  began,  in  raving  madness  end. 

14  Predicting"  words  he  multiplies ;  yet  man  can  never  know. 
The  thing  that  shall  be,  yea,  what  cometh  after  who  shall  tell? 

15  Vain  toil  of  fools  !  it  wearieth  him, — this  man  that  knoweth  naught 
That  may  befall  his  going  to  the  city.* 

XXXVII. 

Srils  of  bad  goveroffient — A  blessing  on  the  well-ruled  State— Erils  of  slotbfblneas— The  feast  ft>r  joj— But  money  aw 
swers  all — Revile  not  the  powerfal,  or  the  rich. 

Chapter  X. 

16  Woe  unto  thee,  O  land, — thy  king  a  child, — 
Thy  nobles  rising  early  to  the  feast. 

17  Blessed  art  thou,  0  land, — thy  king  the  son  of  princely  sires, — 
Thy  nobles  timely  in  their  feasts,  for  strength, — not  revelry. 

18  Through  slothfulness  the  building  goes  to  ruin ; 
When  hands  hang  down,  the  house  lets*  in  the  rain. 

19  For  mirth  do  men  prepare  the  feast,  and  wine  to  gladden  life ; 
But  money  is  the  power  that  answers  all. 

20  Not  even  in  thy  thought  revile  the  king. 
Nor  in  thy  chamber,  dare  to  curse  the  rich ; 
The  bird  of  heaven  shall  carry  forth  the  sound; 
The  swift  of  wing  flie  secret  word  reveal. 

XXXVIII. 

Be  boldly  liberal — Let  nature-  have  its  course — But  do  thy  present  duty — The  Spirit*!  mysterions  way — The  secret  of  Ufo 
known  only  to  Qod — Be  diligent  and  leave  the  issue  to  God — Life  is  sweet,  but  remember  the  day  of  darknefls. 

Chapter  XI. 

1  Upon  the  waters  boldly  cast  thy  bread ; 
For  thou  shalt  find  it  after  many  days. 

2  To  seven  a  portion  give,  yea,  more,  to  eight ; 

Thou  kno  west  not  what  evil  may  be  coming  on  the  land. 

3  If  clouds  be  full  of  rain,  they  pour  it  on  the  earth. 
Whether  to  North,  or  South  the  tree  shall  fall. 
Where'er  it  falls,  there  shall  it  surely  lie. 

XXXV.  3P.140.     XXXVI.  *P.  141,  note.-iPp.  141,  142,uoto.     XXXVII.  «P.  143,  second  col. 


3M« 


ECCLESUSTE8. 


He  who  observes  the  wind  shall  never  sow. 

Who  gazes  on  the  clouds  shall  never  reap. 

'Tis  like  the  spirit's  way ;'  thou  knowest  it  not; 

Or  how  the  bones  do  grow  within  the  pregnant  womb ; 

Even  so  thou  knowest  not  the  way  of  God, 

Who  worketh  all. 


Then  in  the  morning  sow  thy  seed ; 
Nor  yet  at  evening  stay  thy  hand. 
For  which  shall  prosper,  this  or  that, 
Or  both  alike  shall  profit  bring. 
Lies  all  beyond  thy  ken. 

Sweet  is  the  light,  and  pleasant  to  the  eye  to  see  the  STin, 
Yet  if  a  man  live  many  years,  rejoicing  in  them  all,' 
The  days  of  darkness  let  him  not  forget, 
That  they  are  many  ;  all  that  cometh,  still  is  vanity. 


ZXXIX. 


Tontb  warned  of  Judgment — Declared  to  be  Vanity— Early  Remembrance  of  the  Creator — Old  age  and  its  gatheriiip 
DarhnesB — The  disBotring  Earthly  Hoase.  Figure  of  the  Castle  with  its  Keepers — Its  men  of  Might — Its  Piirvt-r- 
ors,  or  Grinders — Its  Watchmen— Its  closing  Gates — Fears  of  old  age — Its  Burdens — Its  Hoary  Hairs — Its  failing 
Desire — The  Beth  01am,  or  House  of  Eternity — Other  Figures — The  Broken  Lamp — The  Ruined  Fountain — The 
Flesh  to  Dust — The  Soul  to  God.  The  closing  cry  of  Vanity — Rebel  Heballm — *'A  Tapor  that  appearetb  for  a 
(itUe  while,"  Jas  it.  14. 


Chapter  XL 


10 


Rejoice  0  youth  in  childhood  ;  let  thy  heart 

Still  cheer  thee  in  the  day  when  thou  art  strong.' 

Go  on  in  every  way  thy  will  shall  choose, 

And  after  every  form  thine  eyes  behold  ; 

But  know  that  for  all  this  thy  God  will  thee  to  judgment  bring. 

0  then,  turn  sorrow  from  thy  soul,  keep  evil  from  thy  flesh; 

For  childhood  and  the  raom'"  of  life,  they,  too,  are  vanity. 


CHAPTrai  XIL 
1 

2 
8 


Remember  thy  Creator,  then,  in  days  when  thou  art  young : 
Before  the  evil  days  are  come,  before  the  years  draw  nigh  ; 
When  thou  shalt  say — delight  in  them  is  gone. 
Before  the  sun,  the  morning  light,'  the  moon,  the  stars,  grow  dark, 
And  after  rain  the  clouds  again  do  evermore  return; 
Before  the  keepers  of  the  house  do  shake, 
Its  men  of  might  [its  .itrong  supporters]  bend. 
And  they  who  grind,  in  strength  and  numbers,  fail ; 
When  darkness  tails  on  them  who  from  the  turret  windows  watch ;' 
4        And  closing  are  the  doors  that  lead  abroad ;' 
When  the  hum*  of  the  mill  is  sounding  low, 
Though  it  rise*  to  the  sparrow's  note. 
And  voices'  loudest  in  the  song,  do  all  to  faintnese  sink. 

XXXTIII.  '  fixcnrsus,  p.  U7.— «  P.  161,  note.    XXXIX.  •  Pp  1S1, 162,  note.— lop.  162,  second  col.— >  P.  154,  first  note 
-»P.  166,  first  note-  =  P.  106,  second  note— *P  l.i6,  third  note.— 'The  same. 


METRICAL  VERSION.  J99 


5  When  they  shall  be  afraid  of  what  is  high  ; 
And  terrors  fill  the  way  ; 

And  the  almond'  tree  shall  bloom, 

The  insects'  weight  oppress,' 

And  all  desire  shall  fail; 

For  thus  man  goes  to  his  eternal  house,' 

Whilst  round  about  the  streets  the  mourners  walk — 

6  Before  the  silver  cord  shall  part,'"  the  golden  bowl  be  dashed, 
The  bucket  broken  at  the  spring,  the  wheel  at  cistern  crushed, 

7  And  dust  goes  down  to  earth  from  whence  it  came, 
And  soul  returns  again  to  Him  who  gave  it  at  the  first. 

8  0  vanity  of  vanities,  the  preacher  saith, 
0  vanity  of  vanities  !  all — vanity. 

XL. 

K  profle  Scholium  by  the  general  author,  or  compiler,  praising  the  wisdom  of  Koheleth,  and  the  excellence  of  hif 
doctrine,  with  a  closing  poetic  extract  from  the  Solomonic  meditations,  as  suitable  to  it.  This  is  followed  by 
the  solemn  coaclusion  to  the  whole  as  taken  from  the  same  ancient  source. 

Chapter  XII. 

9      And  moreover;  Because  the  Preacher  was  wise,'  he  continued   to  teach  the  people  know- 
10  iedge.     Yea,  he  gave  an  attentive  ear,  and  sought  out,  and  set  in  order,  many  parables.     I'ha 
Preacher  sought  to  find  acceptable  words,  and  what  he  wrote  was  upright,  even  words  ot 
truth. 

11  Words  of  the  wise !  like  piercing  goads  are  they ; 
Like  driven  nails  their  gathered'  sentences, 

All  fi'om  One  Shepherd  given. 

THE  fiRAND  OONOLVSION. 

12  Be  warned,  my  son, — 'tis  only  left  to  say — 
Of  making  many  chapters'  there's  no  end ; 
And  thinking  long  is  wearying  to  the  flesh. 

13  The  great  conclusion  hear ; 

FEAB  GOD  AND  HIS  C0HHANDHFNT8  KKEP,  FUB  THIS  IS  ALL  OF  tIAJf. 

14  For  every  work,  yea,  every  s»cret  deed. 

Both  good  and  evil,  God  will  surely  into  judgment  bring. 

XXXIX.  '  p.  107,  first  note.— 8  P.  157,  second  note.— »  Excursus,  p.  158,— lo  P.  160,  second  note.    XL   •  NotM  166, 166.— 
>  P.  165,  Text  Not*  to  t.  11.— sp.  168,  first  note,  and  Appendix  to  Int.,  p.  30. 


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